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AN   EXPOSITION 


OF  THE 


BOOK  OF  ECCLESIASTES. 


BY  THS 


REV.  CHARLES^IiroGES,  M.A., 

RECTOR  OF    IlINTON   MARTELL,  DORSET. 

AUIBOR  OF  AN  "  EXPOSITION  OF  I-SALM  CXDC  ;"     "  COiDIENTARY  OX  PROVERBS 
"  CTBISnAN  MDOSTRY  ;"    "  MEMOffi  OF  31ART  JANE  GRAHAM,"  ETC. 


P! 


LI 


OF  THB 


UNIVERSITY, 


NEW   YORK: 
ROBERT    CARTER   &   BROTHERS, 


No.   580   BROADWAY. 
1860. 


-^^ 


^-"i-^d. 


EDWAED  0,  JENKINS, 

Printer  and  Stereotyper, 
No.  26  Feankfobt  Stebet. 


PREFACE. 


The  Book  of  Ecclesiastes  has  exercised  the  Church 
of  God  in  no  common  degree.  Many  learned  men 
have  not  hesitated  to  number  it  among  the  most  diffi- 
cult Books  in  the  Sacred  Canon. ^  Luther  doubts 
Avhether  any  Exposition  up  to  his  time  has  fully  mas- 
tered it.'  The  Patristic  Commentaries,  from  Jerome 
downwards,  abound  in  the  wildest  fancies  ;  so  that,  as 
one  of  the  old  interpreters  observes, '  the  trifles  of  their 
allegories  it  loathetli  and  wearieth  me  to  set  down." 
Expositors  of  a  different  and  later  school  have  too 
often/'  darkened  counsel  bywords  without  knowledge" 
(Job,  xxxviii.  2)  ;  perplexing  the  reader's  mind  with 
doubtful  theories,  widely  diverging  from  each  other. 
The  more  difficult  the  book,  the  greater  the  need  of 
Divine  Teaching  to  open  its  contents.  However  val- 
uable be  the  stores  of  human  learning,  they  will  not 

*  Merceri  Ccmmmt.  fol.  1651  (Hebrew  Professor  at  Paris).  See  also 
Poll  Synopsis,  Prolegom.;  Comment,  by  Rev.  George  Holden,  8vo.  1822, 
■Prelim.  Dissert,  ii. 

-  Quoted  in  Geier's  Comment.     4to.     Lips.  1668. 

'  Serranus  on  chap.  iv.  12,  also  on  iii.  15.  'A  godly  and  learned 
commentary  upon  this  excellent  Book  of  Solomon,  commonl}'  called 
"Ecclesiastes."  12  mo.  1585.  Translated  out  of  Latin  by  John 
Stock  wood  (the  translator  of  several  of  Calvin's  Commentaries).  A 
mass  of  the  various  Patristic  interpretations  may  be  seen  in  a  Jesuit 
commentary  Joaun':  Lorini,  4to.  1606. 

(iii) 


IV  PREFACE. 

throw  one  ray  of  true  light  upon  the  word,  without  the 
heavenly  influence  of  the  Great  Teacher.  Separate 
from  Him/'  the  light  that  is  in  us  is  darkness/'  (Matt, 
vi.  23.) 

The  Author  confesses  that  he  has  felt  his  measure  of 
difficulty  as  to  some  of  the  statements  of  this  Book. 
But  the  result  of  his  inquiry  into  its  Divine  credentials 
has  been  solidly  satisfactory.  The  conclusion  there- 
fore was  natural,  that  a  Book  that '  had  God  for  its 
Author,'  must  have  '  truth,  loitliout  any  mixture  of  er- 
ror, for  its  matter.'^  Some  of  its  maxims  have  indeed 
been  too  hastily  supposed  to  countenance  Epicurean 
indulgence.  Nay — even  Voltaire  and  his  Monarch 
disciple  have  dared  to  claim  detached  passages  as  fa- 
vouring their  sceptical  philosophy.  But '  all  of  them' 
— as  Mr.  Scott  observes — '  admit  of  a  sound  and  use- 
ful interpretation,  when  accurately  investigated,  and 
when  the  general  scope  of  the  book  is  attended  to.'^ 
If  any  difficulties  still  remain,  as  Lord  Bacon  remarks 
— '  If  they  teach  us  nothing  else,  they  will  at  least 
teach  us  our  own  blindness.'  Thus  Pascal  profoundly 
remarks  on  the  Scriptures — '  There  is  enough  bright- 
ness to  illuminate  the  elect,  and  enough  obscurity  to 
humble  them.  "  All  things  work  together  for  good  " 
to  the  elect ;  even  the  obscurities  of  Scripture,  which 
these  honour  and  reverence  on  account  of  that  Divine 
clearness  and  beauty,  which  they  understand.'^  There 
is,  however,  a  wide  difference  between  what  appears 

'  Locke. 

''Preface  to  Ecclesiastes.  Witsius  confirms  this  judgment. — MiscelL 
Sacra,  vol.  i.  chap,  xviii.  §  36-39.     See  also  Holden,  Prelim  Dissert,  ii. 

iii 

'  Thoughts,  xviii.       •  No  learning  is  sufficient  to  make  a  proud  man 


PREFACE.  V 

upon  the  surface,  and  what  a  thoughtful  mind  in  a 
prayerful  spirit  will  open  from  the  inner  Scripture.  It 
is  most  important  to  study  the  Bible  in  the  spirit  of 
the  Bible — to  exercise  a  critical  habit  in  a  spiritual 
atmosphere.  Prayer,  faith,  humility,  diligence,  will 
bring  rest  and  satisfaction  to  minds  exercised  in  the 
school  of  God.  As  an  able  preacher  remarks — '  We 
expect  to  find  some  difficulties  in  a  revelation  from  a 
Being  like  God  to  such  a  creature  as  man.  We  even 
rejoice  in  these  difficulties.  They  are  the  occasion  of 
our  growth  in  grace.  They  exercise  our  humility. 
They  are  like  the  leaves  and  flowers,  of  which  the 
crown  of  faith  is  woven.  They  remind  us  of  our  own 
weakness  and  ignorance,  and  of  Christ's  power  and 
wisdom.     They  send  us  to  Him  and  to  the  Gospel.'^ 

Our  last  testimony  on  this  anxious  point  we  draw 
from  the  highest  school  of  instruction— the  death-bed. 
'  We  must  acknowledge' — said  the  late  Adolph  Monod 
— '  that  in  the  beginning  of  the  study  of  Scripture, 
there  are  many  difficulties,  and  much  obscurity.  Some 
labour  is  necessary  to  dissipate  them  ;  and  the  mind  of 
man  is  naturally  slow  and  idle  ;  and  he  easily  loses 
courage,  and  is  satisfied  with  reading  over  and  over 
again,  without  penetrating  further  than  the  surface  ; 
and  he  learns  nothing  new  ;  and  the  constant  perusal 
of  the  same  thing  causeth  weariness,  as  if  the  word  of 
God  was  not  interesting  ;  as  if  we  could  not  find  some 
new  instruction  in  it ;  as  if  it  were  not  inexhaustible 
as  God  Himself.     Let  us  ever' — ^he  adds — '  beware  of 

understand  the  truth  of  God,  unless  he  first  learn  to  be  humble.' — Bp. 
Taylor's  Sermon  before  the  Universily  of  Dublin. 

^  Canon  Wordsworth's  Sn-mon  on  the  Inspiration  of  the  OM  Testament. 


VI  PREFACE. 

thinking  these  difficulties  insurmountable.  "We  must 
give  ourselves  trouble.  For  here,  as  in  every  part  of 
the  Christian  life,  God  will  have  us  to  be  labourers 
with  Himself ;  and  the  knowledge  of  the  Bible,  and  a 
relish  for  the  Bible,  are  the  fruit  and  recompence  of  this 
humble,  sincere,  and  persevering  study.' ^ 

But  to  come  more  closely  to  the  difficulties  connect- 
ed with  this  Book — Besides  the  objections  brought 
against  its  principles,  the  peculiar  construction  of  some 
of  its  maxims  occasionally  gives  rise  to  perplexity. 
Mr.  Holden  adverts  to  the  mistake  of — '  taking  in 
their  utmost  extent  expressions  designed  to  convey  a 
qualified  and  limited  signification.'  He  wisely  re- 
marks— '  General  propositions  are  not  always  to  be 
received  in  the  strictest  sense  of  the  words.  And 
particular  observations  must  not  be  stretched  beyond 
the  intention  of  the  writer.  This  results  from  the  in- 
herent imperfection  of  language,  that  his  expressions 
ought  to  be  interpreted  with  such  restrictions,  as  are 
necessarily  required  by  common  sense,  and  the  scope  of 
the  context.  If  several  expressions  in  the  Ecclesiastes, 
which  have  been  condemned,  be  understood  in  this 
qualified  sense — a  sense  clearly  suggested  by  truth  and 
reason — they  will  be  found  in  every  respect  worthy  of 
the  inspired  Author,  from  whom  they  proceed.'* 

But  with  all  its  difficulties,  we  must  admit  the  book 
to  be  fraught  with  practical  interest.  It  teaches  les- 
sons peculiarly  its  own — lessons,  which  we  are  too 
slow  to  learn  ;  and  yet,  which  we  must  thoroughly 
learn    for   our   own  personal   profit   and   happiness. 

*  Adolphus  Moaod's  Furemll  Addresses :  xv.  Address. 
'  Prelim.  Dissert.  Ixxviii.  Ixxix. 


PREFACE.  Vll 

They  are  essential,  as  preparatory  to  our  enjoyment 
of  the  Gospel.  The  precise  place  of  the  Book  in  the 
Sacred  Canon  is  somewhat  remarkable.  Its  juxtaposi- 
tion with  '  The  Song'  illustrates  a  fine  and  striking 
contrast  between  the  insufficiency  of  the  creature  and 
the  sufficiency  of  the  Saviour.  '  What  a  stimulus  to 
seek  after  the  true  and  full  knowledge  of  Christ  is  the 
realized  conviction  of  the  utter  vanity  of  all  things 
else  without  Him.'^  To  "  drink  and  thirst  again"  is 
the  disappointment  of  the  world.  To  "drink  and 
never  thirst"  is  the  portion  of  the  Gospel." 

We  must  not  however  linger  upon  particular  points. 
Some  preliminaries  yet  remain  to  be  noticed,  ere  we 
enter  upon  a  detailed  Exposition.    A  few  words  upon — 

I.  The  Writer  of  this  Book. — This  we  should  have 
thought  had  been  a  matter  placed  beyond  controversy. 
The  ivords  of  tJie  Son  of  David — King  of  Jerusalem — 
seem  to  point  with  absolute  precision  to  Solomon — the 
only  Son  of  David  who  was  the  possessor  of  that  roy- 
alty. (Ch.i.1.12.)*  But  some  critics  of  name* — from 
the  difference  of  style — the  use  of  a  few  words  of  sup- 

*  See  A  Brief  Exposition  of  Ecclesiastes,  by  Mr.  John  Cotton.  Boston, 
New  England,  12mo.  1654. 

»  See  John,  iv.  13,  14. 

'  I^ampe  also  (the  commentator  on  St.  John)  remarks  on  the  descrip- 
tion of  his  extraordinary'  wisdom  (v.  13),  magnificence,  and  luxury 
(Chap,  ii.),  which  could  not  attach  to  any  other  man  than  Solomon. 
He  adverts  also  to  the  analogy  of  some  of  his  sentiments  as  expressed 
in  the  Book  of  Proverbs,  e.  g.  P]ccles.  i.  8,  with  Prov.  xxvii.  20,  c(  elia. 
Notes  in  Eccles.  4to.  1741. 

*  Such  as  Grotius,  Dathe,  and  others.  Even  Lampe  doubts  whether 
the  ichole  was  written  by  Solomon.  But  his  ground  is  weak  and  in- 
conclusive. 


VIU  PREFACE. 

posed  later  origin — the  introduction  of  incidental  mat- 
ters not — as  they,  think — falling  within  the  ken  of  Solo- 
mon's vision — on  these  and  other  grounds  they  have 
determined  the  writer  to  belong  to  some  later  era. 
The  arguments,  however,  in  favour  of  this  hypothesis, 
amount  only  to  theoretical  doubts  or  plausibilities  ; 
while  they  involve  a  supposition  utterly  unworthy  of 
Inspiration — namely — that  some  unknown  writer  has 
palmed  upon  the  Church  in  the  Sacred  Canon  his  own 
thoughts  and  words  under  the  deceptive  cover  of  the 
name  of  the  Son  of  David — King  of  Jerusalem.  Apart 
from  this  conjectural  hypothesis — if  any  weight  be  due 
to  the  unanimous  consent  of  all  the  Hebrew  manu- 
scripts and  ancient  versions — confirmed  by  the  concur- 
rent voice  of  Jewish  Tradition — we  must  without  doubt 
or  hesitation  acknowledge  the  wise  Son  of  David  to 
be  the  Preacher  in  this  Book. 

II.  The  date  of  this  Treatise  is  a  matter  of  much 
interest.  '  He  seemeth' — says  Bishop  Reynolds — '  to 
have  written  it  in  his  old  age,  when  he  took  a  more 
serious  view  of  his  past  life — the  honour,  pleasure, 
wealth,  and  wisdom  he  had  so  abundantly  enjoyed — 
the  errors  and  miscarriages^  he  had  fallen  into — the 
large  experience,  and  many  observations  he  had  made 
of  things  natural,  moral,  domestical,  sensual,  Divine — 
the  curious  and  critical  inquiry  he  had  made  after  true 
happiness,  and  what  contributions  all  things  under  the 
sun  could  afford  thereunto.'^ 

'  Words  far  too  soft  to  express  his  gross  enormities. 
*  Annotations  on  Ecdesiastes — Works,  vol.    iv.      They  are  not  found 
in  the  folio  edition  of  his  works.     They  originally  formed  a  part  of  The 


PREFACE.  IX 

All  internal  evidence  confirms  this  date.  It  could 
not  have  been  written  before  his  fall — that  is — before 
that  awful  state  of  madness,  which  he  so  graphically 
describes.  Neither  could  it  have  been  penned  at  the 
time,  since  it  evidently  is  a  record  of  the  past  reviewed 
in  penitence.  We  are  thrown  back  therefore  upon  the 
later  date  with  clear  conviction.  Add  to  which — he 
mentions  his  great  works  (the  building  of  which  em- 
ployed upwards  of  twenfy-five  years  of  his  life)  (chap, 
ii.  4-10.  1  Kings,  ix.  10) — his  immense  riches  (chap, 
ii.  8  with  1  Kings,  x.  20,  25)  and  multiplied  sources  of 
sensual  pleasure  (the  gathering  and  enjoyment  of  many 
years) ;  his  revolt  from  women — doubtless  with  the 
poignant  remembrance  of  his  sinful  connexion  with 
them  (chap.  vii.  26-28  with  1  Kings  xi.  3.)  His  ex- 
quisite picture  also  of  old  age  (chap.  xii.  1-6)  bears  the 
mark  of  personal  identity.  And  altogether, '  he  writeth 
in  such  sort,  as  if  he  had  learned  the  doctrine  of  the 
vanity  of  earthly  things  by  very  great  experience  and 
long  use.'  ^  Assuming  therefore  the  later  date  to  be 
accurate,  the  circumstances  remind  us  of  his  father's 
example — the  one  writing  a  Psalm  (Ps.  Ii.)  the  other 
a  Book — as  a  solemn  and  perpetual  testimony  in  the 
face  of  the  Church  of  their  godly  repentance.^ 

Assembh/s  Annotations,  and,  as  Poole  intimates  in  his  Si/nopsis,  'the 
most  valuable  part  of  the  collection.'  Thoy  were  edited  separately 
by  the  Rev.  D.  Washbourne,  8vo.  1811,  and  were  ultimately  included 
in  Mr.  Chalmer's  edition  of  his  works,  6  vols.  8vo.  1826. 

^  Serran. 

-  This  was  Lightfoot's  judgment.  '  After  his  great  fall  Solomon  re- 
covered himself  again  by  repentance,  and  writeth  his  Book  of  Eecle- 
siastes,  as  his  peculiar  dirge  for  that  his  folly'  [Works,  i.  76).  Witsius 
speaks  of  this  book  '  as  written  in  his  old  age,  when  led,  under  the 
1^ 


X  PREFACE. 

This  date  is  a  matter  of  some  anxiety  clearly  to 
ascertain,  as  bearing  upon  the  momentous  point  of 
Solomon's  final  salvation.  If  we  admit,  that  Scripture 
hath  pronounced  no  certain  judgment  upon  this  matter, 
we  yet  contend,  that  the  balance  of  testimony  and 
inference  lies  strongly  upon  the  favourable  side.  His 
name  given  to  him  at  his  birth — "  Beloved  of  the  Lord" 
(2  Sam.  xii.  24,  25) — was  surely  the  seal  and  pledge 
of  unchangeable  love.  The  covenant  made  with  his 
father  concerning  him  before  his  birth  included — not 
the  temporal  kingdom  only — but  the  privilege  of  per- 
sonal adoption  and  mercy  (lb.  vii.  14,  15  ;  1  Chron. 
xxii.  10).  His  express  designation  as  a  type  of  Christ 
(lb.  with  Heb.  1-5.  Comp.  also  Ps.  Ixxii.)  leads  us 
naturally  to  ask — '  Could  an  apostate  represent  the 
Saviour — the  inexpressible  glory  of  the  Son  of  God  V 
The  notice  of  "  the  rest  of  his  acts" — his  last  days — 
speaks  of  his  "  wisdom"  (1  Kings,  xi.  41),  as  if  it  had 
returned  to  him — as  if  he  had  spoken  wise  words 
(might  it  not  have  been  this  very  Book?)  after  his  fall, 
as  he  had  done  before  it.  A  posthumous  record  also 
links  his  "way"  with  that  of  his  penitent  father 
(2  Chron.  xi.  1^),  which  surely  could  not  have  been, 
if  he  had  not  a  fellowship  with  him  in  the  way  of 
repentance.  One  thing  is  clear — ^he  has  not  written  a 
line  in  this  book  that  tends  to  give  one  particle  of  pal- 
liation  of  his  sin.      The  whole   treatise  has   a   sad 

influence  of  the  Divine  Spirit,  to  repent  of  his  past  Hfe.'— iWisc  Sacra, 
vol.  ii.  Exercit.  vi,  1.  See  also  Scott'-s  Preface.  The  Patristic  Exposi- 
tions generally  confirm  this  view.  See  Lorin,  Comment.  Prolegom  c.  ii. 
The  expression,  when  he  was  old,  as  applied  to  his  turning  to  sin 
(1  Kings,  xi.  4),  may  include  a  period  sufficient  to  include  both  his 
fall  and  recovery. 


PREFACE.  Xi 

character  about  it — a  mournful  commentary — mainly 
a  book  of  confession.  The  brighter  exercises  of  Evan- 
gelical repentance  are  but  dimly  exhibited. 

Upon  the  whole  therefore  we  judge  of  him  as  a  child 
of  that  covenant,  which  provided  a  rod  for  his  back- 
slidings  (Comp.  2  Sam.  vii.  14,  15,  with  1  Kings, 
xi.  25,  26) ;  while  it  secured  a  happy  issue  in  the  end. 
If  his  sun  set  in  a  cloud,  might  not  this  be  the  chasten- 
ing of  the  child — not  to  be  cast  off?^ 

But  we  pass  from  this  interlude — too  important 
however  to  be  omitted — to  mnrk 

III.  The  Divine  Authority  of  the  Boole. — We  admit 
that  the  writers  of  the  New  Testament  have  not  given 
any  express  reference  to  it.^  But  we  know  it  to  have 
formed  a  part  of  that  canon,  which  by  special  Provi- 
dence has  been  preserved  to  us — -authenticated  by  the 
most  ancient  nation  in  the  Avorld  (Rom.  iii.  2) — and 
yet  more,  attested  by  our  Lord  and  his  Apostles  as  the 
final  appeal — "the  Scripture  tliat  cannot  be  broken."^ 
The  Old  Testament  as  a  whole  having  received  this 
undoubted  sanction,  the  stamp  of  authority  affixed  to 
the  whole  Book  obviously  attaches  to  every  part  of  it 
— to  this  Book  of  Ecclesiastes,  as  a  component  part 
of  the  Divine  whole. 

^  Corap.  Ps.  Ixxxix.  30-35.  Henry,  adverting  to  the  total  omission 
of  this  dark  history  in  the  Book  of  Chronicles,  remarks — '  Scripture 
silence  sometimes  speaks.  When  God  pardons  sin.  he  "  casteth  it 
behind  his  back,  and  remembereth  it  no  more."  ' 

'  Mr.  llolden  gives  from  a  German  critic  (Carpzov)  a  list  of  texts 
with  more  or  less  resemblance.  But  few  of  them  carry  any  weight  of 
strict  parallelism  or  reference. 

"Matt.  xxii.  29.     John,  x.  35.     Com.  Rom.  iv.  3. 


XU  PREFACE. 

Nor  have  the  corrupt  propensities  of  the  writer  any 
influence  in  deteriorating  its  real  authority,  which 
depends — not  upon  the  instrumentality  employed,  but 
upon  the  dignity  of  its  great  author,  and  the  truthful' 
ness  of  the  testimony.  There  is  therefore  no  solid 
ground  to  question,  that  this  book — like  every  other 
part  of  "  Scripture — is  given  by  inspiration  of  God." 
(2  Tim.  iii.  16.)  Many  surface  objections  may  be  pro- 
duced ;  but  all — as  we  have  observed — are  grounded 
upon  misconception,  and  admit  of  easy  refutation.  It 
may  be  noted  here — as  it  has  been  observed  generally 
of  religion — '  It  presents  few  difficulties  to  the  humble, 
many  to  the  proud,  insuperable  ones  to  the  vain.'  ^  To 
believe  the  word,  because  God  hath  spoken,  is  the  one 
and  true  resting-place  of  faith.  Every  other  course  is 
"  going  from  hill  to  mountain,  and  from  mountain  to 
hill,  having  forgotten  the  resting-place."     (Jer.  1.  6.) 

We  advert  lastly  to 

IV.  The  main  scope  and  object  of  tJie  Book. — It  may 
be  simply  stated — to  solve  the  problem,  '  which  from 
the  day  when  Adam  fell  has  been  the  great  enquiry 
among  men  ;'  ^  and  on  which  philosophy  could  throw 
no  light — "  Wlio  will  show  us  any  good  ?"  (Ps.  iv.  6.) 
It  is  to  bring  out  into  clear  view  the  chief  good — the 
true  happiness  of  man,  in  what  it  does  not  consist — not 
in  the  wisdom,  pleasures,  honours,  and  riches  of  this 
world — in  what  it  does  consist — the  enjoyment  and 
service  of  God.  Beggars  we  are.  with  alj  the  riches 
of  the  Indies,  without  Him.     He  is  the  substitute  for 

^  Guesses  at  Tntt.h,  1st  Series,  p.  367. 
'Hamilton's  Roygl  Preacher  Leot  ii. 


PREFACE.  Xm 

everything.  Nothing  can  be  a  substitute  for  Him. 
The  world  is  full  of  gaspers — and,  alas !  they  gasp  in 
vain.  They  only  draw  in  air.  They  know  not  where 
the  true  substance  lies — in  Him  the  supreme  good  and 
satisfying  portion — in  His  service — no  hard  and  gloomy 
exercise-^but  full  of  liberty  and  joy. 

We  give  a  testimony  of  some  interest. — '  Began  ex- 
pounding the  Book  of  Ecclesiastes.  Never  before  had 
I  so  clear  a  sight  either  of  its  meaning  or  beauties. 
Neither  did  I  imagine,  that  the  several  parts  of  it  were 
in  so  exquisite  a  manner  connected  together,  all  tend- 
ing to  prove  that  grand  truth,  that  there  is  no  hap- 
piness out  of  God.'  ^  If  we  are  living  at  the  Fountain 
Head  in  communion  with  Him,  we  shall  realize  this 
summum  boniim,  or  '  true  wisdom — not  including  a 
single  particle  of  that  which  is  worldly  and  carnal ; 
but  that  which  is  holy,  spiritual,  and  undefiled,  and 

^  The  Rev.  John  Wesley's  Journal,  Jan.  2,  1777,  How  melancholy 
is  it  to  see  the  man  of  letters  at  the  last  crisis  seeking  his  happiness  in 
Heathenism  instead  of  Revelation !  'Ihus  Cosmo  de  .Medic's  writes  to 
his  friend  Ficino,  just  before  his  death.— '  Come  to  me  as  quickly  as 
possible,  and  bring  with  you  Plato's  Treatise  on  The  Summum  Bonum, 
whicii  I  believe  you  have  now  translated  from  the  Greek  into  the 
Latin.  There  is  nothing  I  so  ardently  desire  to  know  as  what  way  of 
life  most  readily  conduces  to  happiness.'  Referring  afterwards  to  this 
time,  Ficino  writes  to  Cosmo's  grandson-  the  celebrated  Lorenzo— in 
the  same  Pagan  tone.  '  When  we  had  thus  read  together  (as  you,  who 
were  present,  well  know;  the  treatise  of  Plato,  Cosmo  died  .soon  after, 
as  if  to  enter  on  the  abundant  good  he  had  tasted  in  discussion.'  "We 
are  thankful  to  add,  that,  in  his  latter  days,  under  the  influence  and 
preaching  of  the  monk  Savanarola,  Ficino  became  a  humble  and  devout 
learner  in  the  school  of  Christ,  and  declared  in  his  last  illness,  that  he 
derived  more  comfort  from  a  single  sentence  of  the  New  Testament 
than  from  all  the  dogmas  of  the  whole  tribe  of  Philosophers.  See 
Harford's  Life  of  Michael  Angela,  vol.  i.  pp.  63,  64,  70. 


XIV  PREFACE. 

which  in  the  writings  of  Solomon  is  but  another  word 
for  religion.  Guided  by  this  clue,  we  can  easily 
traverse  the  intricate  windings  and  mazes,  in  which  so 
many  commentators  upon  '  The  Ecclesiastes'  have  been 
bewildered." 

The  Preacher\s  object. — as  the  learned  Whitakerbas 
determined —  is,  '  not  to  allure  men  to  the  pleasures 
of  the  world,  but  rather  to  deter  them  from  such 
pleasures,  and  exhorts  them  with  a  Divine  eloquence 
to  despise  the  world.  After  having  disputed  through 
the  whole  book  against  those,  who  desire  to  satisfy 
themselves  with  such  good,  he  at  the  close  teaches  them 
that  happiness  consisteth  not  in  things  of  this  kind, 
but  in  true  piety — and  thus  concludes,  Fear  God,  and 
keep  his  commandments ;  for  this  is  the  lohole  of  man. 
This  is  not  the  judgment  of  an  Epicurean,  but  of  an 
holy  prophet,  withdrawing  foolish  men  from  the  pur- 
suit of  worthless  objects,  and  recalling  them  into  the 
true  path  of  a  pious  and  happy  life.' " 

Nor  is  the  great  object  of  the  Book  limited  to  any 
age  or  nation.  It  is  not,  like  many  of  the  prophetic 
messages,  the  burden  of  this  or  the  other  nation — a 
distinct  message  to  a  distinct  people.  The  book,  with 
all  its  lessons  and  illustrations,  is  the  property  of  the 
Church  and  of  the  world  in  every  age.  The  Preacher 
— as  upon  a  former  occasion — lifts  up  his  voice,  and 
causes  it  to  be  heard  amid  the  din  and  dissipation  of  a 
careless  world — "  Unto  you,  0  men,  I  call  ;  and  my 
voice  is  to  the  sons  of  men."  (Prov.  viii.  4.)  Is  there 
not  in  our  hearts  an  awakened  conviction  of  an  evil 

'  Holden,  Prelim,  Dissert.  Ixv. 

^  Dkpulations  on  Holy  Scripture,  pp.  31,  32.     Parker  Society's  edit 


PREFACE.  rV 

course  ?  Then  let  the  voice  be  heard  once  more  in 
tender  seriousness — 3Ioreover,  by  these,  my  son,  he  ad- 
monished.    (Chap.  xii.  12.) 

On  no  account  therefore  could  we  have  spared  this 
book  from  the  canon.  It  has  its  own  sphere  of  instruc- 
tion—and that — as  we  have  before  hinted — of  no 
common  value.  Does  not  its  full  development  of  this 
world's  delusions  excite  us  to  search  for  the  true  rest  ? 
The  water  of  gall,  springing  up  from  the  "  broken 
cisterns,"  stirs  up  the  search  for  "  the  Fountain  of 
living  waters."  May  it  not  be,  tliat  we  are  permitted 
to  taste  the  bitter  wormwood  of  the  earthly  streams, 
in  order  that,  standing  by  the  heavenly  Fountain,  we 
may  point  our  fellow-sinners  to  the  world  of  vanity 
we  have  left,  and  to  the  surpassing  glory  and  delights 
of  the  world  we  have  newly  found  ?  At  all  events 
success  is  the  sure  issue  of  the  persevering  search.  The 
desponding  cry — "  All  is  vanity  f"  is  now  clianged  for 
the  joyous  burst  of  experimental  confidence — "  Precious 
Saviour !  be  thou  my  portion.  All  without  thee  is 
vanity.  All  with  thee — all  in  thee — is  true  substance." 
*  My  blessed  hope' — said  a  dying  Christian — '  is  worth 
a  thousand  worlds.' — This  is  the  grand  discovery — 
tke  summum  bojiiim  indeed.  How  does  this  discovery 
once  made  and  enjoyed,  become  the  living  principle  of 
every  godly  grace — "  perfecting  holiness  in  the  fear  of 
God!"  (2  Cor.vii.  1.) 

The  Writer  has  only  to  add  a  few  words  relative  to 
his  own  labour.  The  various  commentaries  on  this 
book  would  fill  a  large  compass.  A  few  only  need  to 
be  mentioned,  that  have  been  more  prominently  useful. 
Bp.   Reynolds'   Annotations    are  richly  fraught  with 


XVI  PREFACE. 

scriptural  instruction.  Dr.  Wardlaw's  Lectures  are  a 
fine  specim:n  of  exposition.^  Dr.  Hamilton's  Royal 
Preacher  sparkles  with  brilliant  imagination,  perhaps 
sometimes  with  a  colouring  too  gorgeous  for  the  pure 
simplicity  of  Scripture.  The  Rev.  G.  Holden's  Coin- 
mentary  stands  foremost  for  the  accuracy  of  critical 
exegesis.  Scott's  Notes  in  solid  weight  of  instruction 
rarely  disappoint.  Henry  brings  out  from  his  lively 
store  original  and  profitable  thought.  Other  commen- 
taries less  known — Ancient  and  Modern — Romish  and 
Protestant — Home  and  Foreign — will  be  found  to 
have  been  consulted.  A  few  maybe  wanting  from  the 
list,  not  having  come  across  the  Author's  path.  In 
the  use  of  them  sometimes  a  train  of  thought  has  been 
suggested,  where  exact  quotation  inadvertently  may 
not  have  been  given.  Practical  instruction  and  Chris- 
tian edification  have  been  considered,  rather  than 
novelty  or  originality.  The  Author  has  felt  warrant- 
ed to  expound  this  Old  Testament  treatise  as  "  a 
minister  of  the  New  Testament" — to  expound  Solomon 
by  Christ  ;  not  forcing  an  unnatural  interpretation, 
but  feeling  that  both  the  Testaments,  like  our  two 
eyes,  mutually  assist  and  enlighten  each  other.  Or — 
to  use  another  figure.  The  Book  of  Ecclesiastes— as 
a  component  part  of  the  Revelation — -is  the  germ  of 
what  the  Gospel  more  fully  develops.  It  is  the  same 
God — the  same  creature — the  same  duties  and  obliga- 
tions. We  cannot  therefore  fully  enforce  and  apply 
Ecclesiastes,  except  by  the  aid  of  Gospel  light. 

He  does  not  presume  to  have  swept  away  all  ob- 
scurities from  the  sky.     But  possibly  a  few  rays  of 

'  Ijediires  on  the  Book  of  Ecdmaste.o^  2  vols.  8vo.  1821. 


PREFACE.  xni 

light  may  have  been  cast  upon  the  dark  clouds.  For 
instances  of  failure  in  interpretation  he  would  crave 
forbearance.  For  success  he  would  give  the  glory 
where  alone  it  is  due.  He  has  endeavoured  to  place 
before  him  the  apostolical  rule — As  every  man  hath 
received  tJie  gift,  even  so  minister  the  same  one  to  another-, 
as  good  stewards  of  the  manifold  grace  of  God.  If  any 
man  speak,  let  him  speaTc  as  the  oracles  of  God  ;  if  any 
man  minister,  let  him  do  it  as  of  the  ability  which  God 
giveth :  that  God  in  all  things  may  be  glorified  through 
Jesus  Christ,  to  ichom  be  praise  and  dominion  for  ever 
and  ever.     Amen.     (1  Pet.  iv.  10,  11.) 

Hinton  Martell  Rector]', 
Wimborne^  DoiseU 

December  10,  1859. 


r 


or  TBE       ^r 

UNIVERSITY 

EXPOSITION  OF  ECCLESIASTES. 


CHAPTER  I. 


1.  The  words  of  the  Preacher,  the  Son  of  David,  King 
in  Jeriisolem. 

These  are  no  common  ivords.  They  are  weighty  in 
substance,  golden  in  value.  But  their  highest  stamp 
is,  that  they  are,  as  with  the  olden  prophets,  words 
from  the  mouth  of  God.^  Let  us  take  them,  not  only 
as  the  words  of  Solomon,  the  wisest  of  men,  bufas  the 
words  of  "  the  only  wise  God."  Let  them  come  to  us 
in  the  full  conviction  of  their  Divine  original.  Folly 
and  weakness  is  our  name  ;  but,  oh,  let  us  be  as  a  little 
child  before  every  word  of  the  testimony,  with  a  su- 
preme desire  to  know  the  mind  of  God,  not  disputing ; 
"  not  leaning  to  our  own  understanding"  (Prov.  iii.  5); 
but  patient,  humble  learners  before  our  heavenly 
Teacher.  Thus  must  we  "  humble  ourselves"  (Matt. 
xviii.  3,  4),  if  we  would  profit  by  the  precious  instruc- 
tion. '  When  a  man'  (such  was  the  dying  witness  of 
an  intellectual  Christian)  '  comes  to  that  book  as  a 
child,  he  will  find  wonders  in  it  to  make  him  marvel.' ' 

^  Preface,  with  Jer.  i.  1,  2.     Amos,  L  1. 

'  Newman  Hall's  Memoir  of  Dr.  Gordon,  d.  152. 


20  EXPOSITION   OF   ECCLESIASTES.  [CH.  1. 1. 

Observe  Solomon  in  his  new  name  and  character, 
given  to  him  only  in  this  book — the  Preacher.  This 
sacred  office  he  places  in  the  foreground.  For  was  it 
not  more  honourable  to  be  the  instructor  of  his  people  ' 
than  to  be  King  in  Jerusalem  ?  If  this  was  a  ju^^t 
estimate  in  Solomon's  time,  much  more  is  it  in  our 
own.  The  ordinance  of  preaching  is  now  more  fully 
consecrated,  as  the  grand  instrument  of  Divine  grace. 
(1  Cor.  i.  21.)  It  tunes  the  heavenly  song  of  "joy 
over  the  repenting  sinner."  (Luke,  xv.  10.)  It  brings 
out  the  purchased  jewels  to  be  eternally  fixed  in  the 
mediatorial  crown.  It  anticipates  the  work  of  angels 
in"  gathering  together  the  elect  of  God."  (Matt.  xxiv. 
31.)  Surely  then  this  office  may  be  recognized  as  a 
far  higher  glory  than  to  have  discovered  a  planet,  or 
to  have  founded  a  dynasty. 

But  let  us  see  the  Royal  Preacher  in  office,  *  gar- 
nished by  God  with  great  and  glorious  gifts. '^  Behold 
him  consecrating  that  temple,  on  which  he  had  centred 
his  whole  heart,  and  his  untold  treasures.  With  him 
is  the  "  assembly  of  the  elders  of  Israel,  and  all  the 
Heads  of  the  tribes  of  Israel."  No  priest  or  Levite 
performs  the  service.  "  Kneeling  down  upon  his 
brazen  scaffolding,"  "  the  king  turned  his  face  about, 
and  blessed  all  the  congregation  of  Israel."  And  when 
with  pleading  confidence  he  had  led  the  solemnities  of 
the  national  worship,  he  dismisses  the  assembly  with  a 

^  '1  he  best  critics  render  the  original  word,  Kohelelh,  "  One  that 
gathereth  :"  collecting  the  people  for  public  instruction— ^//e  Preacher. 
— h'ee  Scott.  Holden  strongly  defends  the  feminine  termination.-— 
Prelim.  Dissert,  pp.  xxxviii.-xlvii.  See  also  Poll  Synopsis,  and  Rosen- 
muller's  Scholia. 


CH.  1. 1.]  EXPOSITION   OF   ECCLESUSTE8.VV    ^'  *    ^^ p 


'^/t. 


valuable  word  of  practical  exhortation.-— "Ki^<«^{p|l^  vr^  h. 
heart  be  perfect  with  the  Lord  our  God,  to  Aval1r4H»L_^ 
his   statutes,  and  to  keep  his  commandments  as  at  this 
day."> 

The  Preacher^s  ordinary  course  combined  oral  and 
written  instruction.  "He  taught  the  people  knowl- 
edge ;  and  that  which  was  written  was  upright,  even 
words  of  truth,"  (chap.  xii.  9,  10.)  His  oral  teaching 
was  wondrously  diversified  in  every  track  of  science. 
'  He  was  the  encyclopaedia  of  that  early  age.'  (1  Kings, 
iv.  30-33.)  From  all  nations  around,  and  from  all  * 
ranks,  they  flocked  to  hear  his  wisdom.  (lb.  34.) 
Our  Lord  reads  us  a  lesson  of  conviction  from  one  of 
these  illustrious  strangers :  "  The  queen  of  the  south 
shall  rise  up  in  the  judgment  with  this  generation,  and 
shall  condemn  it  ;  for  she  came  from  the  uttermost 
parts  of  the  earth  to  hear  the  wisdom  of  Solomon,  and, 
behold,  a  greater  than  Solomon  is  here."  (lb.  x.  Matt, 
xii.  42.) 

At  his  last  period  of  life  the  Preacher  laboured  with 
unwearied  devotedness,  to  repair  the  dishonour  to  God 
from  his  evil  example.  "  He  still  taught  the  people 
knowledge,  and  sought  to  find  out  acceptable  words." 
(Chap.  xii.  9,  10.)  Perhaps  this  office,  as  with  restored 
Peter  in  after  days,  was  the  seal  of  his  restoration. 
"  When  thou  art  converted,  strengthen  thy  brethren. 
Feed  my  sheep."     (Luke,  xxii.  32  ;  John,  xii.  15-17.) 

But  however  his  vast  stores  of  wisdom  may  have  fit- 
ted him  for  his  work,  the  school  of  experience  furnish- 
ed a  far  higher  qualification.  His  main  subject  is  the 
utter   vanity   of    earthly   show,   and   the   substantial 

'  1  Kings,  viii.  1  ;  xiv.  55-61,  with  2  Chron.  vi.  13. 


22  EXPOSITION    OF   ECCLESIASTES.  [OH.  I.  i. 

happiness  of  the  enjoyment  and  service  of  God  ;  and 
who  could  touch  these  points  with  such  sensibility  and 
demonstration,  as  he,  who  had  so  grossly  "  committed 
the  two  evils — having  forsaken  the  fountain  of  living 
waters,  and  hewn  out  to  himself  cisterns,  broken  cis- 
terns, that  could  hold  no  water ?"^  (Jer.  ii.  13.) 
Most  poignantly  would  he  witness  to  the  ''  evil  and 
bitterness"  (lb.  19,)  of  this  way  of  folly.  (Jer.  ii.  13, 
19.) 

The  Preacher^s  parentage  also  added  weight  to  his 
Instructions — The  Son  of  David/  How  much  di(J  he 
owe  to  his  godly  and  affectionate  counsel !  ^  Indeed 
he  stands  out  as  a  bright  illustration  of  his  own  con- 
fidence, that  the  "  trained  child,"  though  for  a  while — 
perhaps  a  long  while — he  may  be  a  wanderer  from  the 
path,  yet,  when  he  is  old — in  his  last  days — he  shall 
not  depart  from  it."  (Prov.  xxii.  6.)  Let  God  be 
honoured  in  the  practical  exercise  of  faith,  and  his 
promise  will  be  made  good  in  his  own  most  fitting 
time — "  I  will  be  a  God  to  thee,  and  to  thy  seed  after 
thee."  3 

^^^We  have  also  hefore  us  the  Preacher^ s  dignity — King 
in  Jerusalem.  His  royal  influence  must  indeed  have 
been  shaken  by  the  gross  display  of  idolatrous  lust. 
On  the  other  hand,  the  special  credentials  of  his  birth 

^  Hamilton's  Royal  Preacher,  Lect.  ii.  'He  pierced  everything  to  the 
very  ground.' — Hooker,  b.  v.  2. 

^  1  Kings,  ii.  2-4.     1  Chron.  xxviii.  9.     Prov.  iv.  3-13. 

^  Gen.  xvii.  7.  '  Though  descent  from  wicked  parents  ought  to  be 
no  g-ound  of  prejudice  against  their  godly  children,  yet  descent  from 
godly  parents  is  a  comfortable  advantage  to  godly  children,  as  clearing 
up  their  right  to  such  promises  as  are  made  to  the  seed  of  the  upright. 
Ps.  xxxvii.  36  ;  cxii.  2.' — Nisbet  On  Ecclesiasles,  4to.  1694, 


iH.  1. 2.J  EXPOSITION   OF   ECCLESIA8TES.  23 

(2  Sam.  vii.  12-14),  the  seal  of  Divine  love  upon  him 
(lb.  xii.  24,  25  ;  Neh.  xiii.  26),  and  his  rich  endow- 
ments (1  Kings,  iii.  5-12)  could  not  be  forgotten. 

In  looking  backward  we  find,  that  the  sacred  office 
has  been  filled  from  all  ranks  of  life,  from  the  Kimj  in 
Jerusalem  to  the  herdman  of  Tekoa  (Amos,  i.  1),  and 
the  fishermen  of  Galilee.  (Matt.  iv.  18-22.)  But  in 
all  this  diversity  of  ministration,  "  the  treasure  has 
been  in  earthen  vessels,  that  the  excellency  of  the 
power  may  be  of  God."     (2  Cor.  iv.  7.) 

2.   Vanity  of  vanities,  saith  the  Preacher,  vanity  of 
vanities,  all  is  vanity. 

This  verse  appears  to  have  been  intended  to  be  the 
compendium  of  the  whole  treatise.  The  subject  opens 
upon  us  abruptly  ;  and  no  wonder  ;  The  Preacher''s 
heart  is  so  filled  with  it.  He  longs  to  make  a  forcible 
impression.  His  text  is  '  the  whole  world,  with  all  the 
pleasures,  and  profits,  and  honours,  and  endeavours, 
and  business,  and  events  that  are  under  the  sun.'^  He 
brings  out  his  subject  with  a  vast  variety  of  illustra- 
tion, and  then  closes  with  emphatically  repeating  his 
judgment.  He  seems  as  if  he  could  not  give  full  ex- 
pression to  his  convictions.  It  is  not  only  vain,  but 
vanity^  itself.    He  redoubles  his  asseveration  to  show 

*  Bp.  Sanderson's  Sermon  on  Eccles.  vii.  1. 

^  Chap.  xii.  8.  *  The  original  word  means  a  thing  insufiBcient  and 
worthless,  that  soon  vanishes  away,  like  a  vapour  or  a  bubble  '  —  Taylor's 
llebreio  Concordance.  '  It  shows  that  man  cannot  find  in  the  world  that 
which  he  aims  at.'— Dathii  NotcB  in  Eccles.  8vo.  Halae.  1721.  'It 
made  a  show  of  contentment,  but  performed  nothing  of  that  which  it 
seemed  to  promise.'— Bp.  Patrick. 


24  EXPOSITION    OF    ECCLE8IA8TES.  [OH.  1. 2. 

the  certainty  of  it,  and  that  all  is  unmixed  vanity  in  its 
highest  degree — vanity  of  vanities.'^  Nor  does  this 
belong  only  to  a  part.  Everything  severally,  all 
things  collectively — all  is  one  expanse — one  vast  heap 
of  numberless  perishing  vanities.  '  I  affirm  again  and 
again,  that  there  is  nothing  in  this  world,  but  what  is 
the  vainest  vanity.'^  All  is  therefore  utterly  inefficient 
for  the  great  end  of  man's  true  happiness.  It  only  en- 
larges his  desires  in  the  endeavour  to  gratify  them. 
But  it  leaves  behind  '  an  aching  void,'  a  blank,  that  it 
cannot  fill  up.^ 

^  A  superlative  form  of  speech,  to  set  forth  the  highest  vanity,  like 
♦•  Song  of  Songs,"  &c.     Cant.  i.  1. 

^  Bezae  Periphrasis,  12mo.     1589. 

^  Cowper.  The  picture  of  Lord  Chesterfield,  given  by  himselfj 
furnishes' the  most  striking  commentary  on  this  statement — 'I  have  run 
the  silly  rounds  of  business  and  pleasure,  and  have  done  with  them  alL 
I  have  enjoyed  all  the  pleasures  of  tlie  world,  and  consequently  know 
their  futility,  and  I  do  not  regret  their  loss.  I  appraise  them  at  their 
real  value,  which  is  in  truth  very  low  :  whereas  they  that  have  not  ex- 
perienced always  overrate  them.  They  only  see  their  gay  outside,  and 
are  dazzled  with  the  glare.  I  have  been  behind  the  scenes  ;  I  have 
seen  all  the  coarse  pulleys  and  dirty  ropes,  which  exhibit  and  move 
the  gaudy  machine ;  and  I  have  seen  and  smelt  the  tallow-candles 
which  illuminate  the  whole  decoration,  to  the  astonishment  and  admi- 
ration of  an  ignorant  audience.  When  I  reflect  back  upon  what  I 
have  seen,  what  I  have  heard,  and  what  I  have  done,  I  can  hardly 
persuade  myself  that  all  that  frivolous  hnrrj'-,  and  bustle,  and  pleasure 
of  the  world,  had  any  reality.  But  I  look  upon  all  that  has  passed  as 
one  of  those  romantic  dreams  which  opium  commonly  occasions,  and  I 
by  no  means  desire  to  repeat  the  nauseous  dose  for  the  sake  of  the 
fugitive  dream.  Shall  I  tell  you,  that  I  bear  this  melanch  :>ly  situation 
with  that  meritorious  constancy  and  resignation  which  most  people 
boast  of?  No  ;  for  I  really  cannot  help  it.  I  bear  it,  because  I  must 
bear  it,  whether  I  will  or  no.  I  think  of  nothing  but  killing  Time  the 
best  I  can.,  now  that  he  is  become  mine  enemy.     It  is  my  resolution  to 


CH.  1. 2.1  EXPOSITION   OF   ECCLESIASTES.  25 

So  saith  the  PreacJier — repeating  his  office,  to  give 
weight  to  his  decision.  Nor  is  it  the  judgment  of  a 
soured  mind — of  one,  who  was  leaving  the  world,  only 
because  the  world  was  leaving  him.  The  book  bears 
evidence,  that  his  mind  was  in  full  and  clear  vigour. 
He  had  lived  the  life  all  over.  He  loathed  himself  for 
his  dear-bought  experience  of  it,  and  was  now  "  come 
to  himself,"  and  seeking  a  better  portion  in  his  Father's 
house.     (Luke,  xv.  13-20.) 

Yet  the  PreacJier^s  verdict  casts  no  reflection  on  the 
works  of  God,  which  at  their  original  formation  their 
Maker  had  pronounced  to  be  "  very  good."^  He 
speaks  of  them  here — not  as  God  made,  but  as  sin  has 
marred  them.  Things  instrinsically  excellent  are 
perverted  by  their  abuse.  "  The  creature  is"  now 
"  made  subject  to  vanity."    (Rom.  viii.  20.) 

Repeatedly  does  Solomon  remind  us  that  the  bless- 
ings of  the  creature,  when  used  for  the  glory  of  God, 
are  lawful  in  themselves,  and  become  the  source  of 
rich  and  legitimate  enjoyment.^  But  here  lies  the 
evil.  Man  buries  his  heart  in  their  vanity.  He  makes 
them  his  chief  good — his  happiness  and  rest.  But 
"  vanity  "  is  the  stamp  on  "  man  "  even  "  in  his  best 
estate."  '     It  pervades — as  we  have  said — every  class. 

sleep  in  the  carriage  during  the  remainder  of  the  journey.' — See  Bp. 
Home's  interesting  Sermon  on  '  Joshua's  Choice,'  and  compare  the  fine 
contrast,  Isa.  Ixv.  14. 

'  Gen.  i,  31.     Comp.  chap.  iii.  11 ;  Ps.  xix.  1;  cxi.  2,  3. 

'  Chap.  ii.  24-26 ;  iii.  12,  13  ;  ix.  1-9.  Comp.  1  Tim.  vi.  17 ;  iv. 
3,4. 

^  Ps.  xxxix.  5,  6.  '  Behold  then,  0  Lord  '—prays  the  pious  Bishop 
Home  —  *  the  vanity  of  man  ;  and  be  so  merciful  unto  him,  as  to  open 
his  eyes,  that  he  may  behold  it  himself.' 

2 


26  EXPOSITION  OF   ECCLESIASTE8.  [CH.  L  2. 

The  rich,  the  learned,  the  ambitious,  build  their  Babels 
upon  the  cheat  of  the  great  deceiver. — Nay — the  poor 
have  '  their  little  Babylon  of  straw.'  *  Everywhere  it. 
is  one  picture.  To  give  a  deeper  impression  of  it,  the 
wise  man  puts  it  forth  in  a  vehement  exclamation,  as 
if  overwhelmed  with  his  own  perception  of  it,  and 
wondering  at  the  delusion  of  seeking  happiness  from 
a  mere*  vapour.  So  deeply  has  the  love  of  vanity  struck 
its  roots  into  the  heart,  that  the  delusion  cannot  be 
too  strongly  exposed. 

But  have  we  no  balancing  reality  ?  Are  we  to  fret 
under  the  desponding  inquiry — "  Who  will  show  us 
any  good  ?"  (Ps.  iv.  6.)  '  May  I  have  Christ  with 
me  in  the  world  ' — prayed  the  heavenly  Martyn — '  not 
substituting  imagination  in  the  place  of  faith,  but  see- 
ing outward  things  as  they  really  are,  and  thus  obtain- 
ing a  radical  conviction  of  their  vanity.'  ^  Here  we 
mark  the  hero  of  faith,  his  "  victory  overcoming  the 
world."  (1  John,  v.  4.)  Here  is  the  grand  thing — 
that  which  alone  is  important.  Earthly  things  look 
grand,  till  the  trial  has  proved  their  vanity  ;  heavenly 
things  look  mean,  till  the  trial  has  developed  their 
glory.  Calculate  both  worlds — each  in  its  relative 
value.  '  In  "  looking  at  the  things  that  are  not  seen 
and  eternal,"  how  is  the  brightness  of  "  the  things  that 
are  seen  and  temporal "  eclipsed  !'  ^  And  yet  never 
can  we  look  off  from  this  "  seen  and  temporal  "  sphere, 
till  we  look  beyond  it.  Then  truly  the  sight  of  the 
brighter  world  will  make  this  world  a  wilderness  I 

*  Young's  Night  Thoughts.  *  See  his  Life. 

»  See  2  Cor.  iv.  18. 


OH.I.&]  EXPOSITION   OP   ECCLESIASTBS.  2*7 

*  0  world !  thou  art  too  small  ; 
We  seek  another  higher, 
AVhither  Christ  guides  us  ever  nigher, 
Where  God  is  all  in  all.'  ^ 

3.   What  profit  liath  a  man  of  oE  Ms  labour  which  he 
Jiath  done  under  the  sun  ? 

The  mass  of  mankind  revolt  from  the  Freacher^s 
judgment.  He  therefore  throws  down  the  challenge. 
What  profit?  General  propositions  must  often  admit 
of  limitations.  Labour,  physical  and  moral,  brings  its 
own  harvest.  (Pro v.  xiv.  23.)  Nay,  there  is  a  dig- 
nity in  manual  labour.  Hath  not  the  example  of  the 
Son  of  God '  blotted  out  all  the  stain  of  meanness, 
and  made  it  a  work  worthy  of  the  greatest  of  men  ? ' 
But  as  regards  the  chief  good,  what  can  all  our  re- 
sources effect  ?  Apart  from  God,  the  world  is  poor 
indeed.  Disappointment  brings  weariness.  Success 
gives  no  permanent  satisfaction. 

'The  world's  all  title-page,  without  contents.'  " 

Cast  up  its  account.  Nothing  but  cyphers  remains. 
The  theory  is  falsified  by  experience.  Its  comforts 
are  withering.  They  stop  on  this  side  the  grave.  All 
is  dark  beyond.  As  one  said,  who  had  built  for  him- 
self a  splendid  elysium,  '  I  have  no  comfort  in  all  this, 
because  I  meet  death  in  every  walk.'  To  expect,  there- 
fore, from  the  world  that  which  is  not  in  it,  is  surely 
to  "  spend  labour  for  that  which  satisfieth  not."  (Isa. 
Iv.  2.)    Yea,  as  a  punishment  for  this  perversity — 

*  Tersteegen  in  Lyra  Germanica,  17  th  Sunday  after  Trinity. 
»  See  Mark,  vi.  3.— Scott. 
'  Young's  Xight  Thoughts. 


2^"  EXPOSITION    OP   ECCLESIASTES.  [CH.  I.  a 

"  Behold,  is  it  not  of  the  Lord  of  Hosts  that  the  peo- 
ple shall  labour  in  the  very  fire,  and  the  people  shall 
weary  themselves  for  very  vanity  ?"  (Hab.  ii.  13.) 
In  fact,  men  are  so  willing  to  be  deceived,  that  they 
take  up  with  the  very  shadow  of  profit.  For  what 
appears  to  be  substance  is  more  accurately  described 
as  an  unreal  thing,  having  no  being  at  all.  ^  The 
appetite  indeed  for  wisdom,  riches,  honour,  and  sensual 
indulgence,  may  be  indefinitely  enlarged.  But  sup- 
posing the  possession  of  this  world's  all — "  What  shall 
it  'profit  a  man^  if  he  shall  gain  the  whole  world,  and 
lose  his  own  soul  ?"  (Matt.  xvi.  26.)  The  man  of 
the  world  may  be  orthodox  in  his  creed  and  moral  in 
his  practice.  But  he  has  stumbled  at  the  very  thresh- 
old. He  has  placed  the  world  before  God — the  body 
before  the  soul — time  before  eternity.'' 

What,  then,  will  it  be  at  the  last,  when  the  account  of 
all  our  labour  must  be  rendered  up  ?  when  the  man  of 
pleasure  and  the  servant  of  sin  shall  stand  before  God  ? 
Will  not  the  question  then  flash  upon  the  conscience — 
"  What  fruit  had  ye  then  in  those  things,  whereof  ye 
are  now  ashamed  ?"  '  There  is  none  of  you  ' — saith  Bp. 
Taylor — '  that  ever  entered  this  house  of  pleasure  but 
he  left  the  skirts  of  his  garment  in  the  hands  of  shame, 
and  had  his  name  rolled  in  the  chambers  of  death. 
What  fruit  had  ye  then  ?  This  is  the  question.' '  And 
where  will  the  answer  be  given,  but  in  darkness  and 
despair  ?  "  The  end  of  those  things  is  death."  (Rom. 
vi.  21.)     Such  is  the  fruitless  labour  UTider  the  sun, 

*  See  Prov.  xxiii.  5. 

«  See  Luke,  xii.  15-20. 

'  Sernicms  on  Apples  of  Sodom,     Part  L 


CH.  1. 4-7.]  EXPOSITION   OF   ECCLESIASTES.  29 

Let  man  spend  his  pains  on  a  world  (as  Henry  some- 
what quaintly  contrasts)  '  above  the  sun,  that  needs  not 
the  sun,  for  the  glory  of  God  is  its  light,*where  there 
is  work  without  labour,  and  with  great  profit.'^  "  They 
are  before  the  throne  of  God,  and  serve  him  day  and 
night  in  his  temple."  ^  The  pleasures  of  this  service 
Tiever  wear  out. 

4.  Orie  generation  passeth  away,  and  another  generation 
Cometh;  hut  the  earth  abideth  forever.  5.  The  sun 
also  ariseth,  and  the  sun  goeth  down,  and  hasteth  to 
his  place  where  he  arose.  6.  The  wind  goeth  toward 
the  south,  and  turneth  about  unto  the  nxyrth  ;  it  whirV 
eth  about  continually,  and  the  wind  returneth  again 
according  to  his  circuits.  7.  AU  the  rivers  run  into 
the  sea,  yet  the  sea  is  not  full ;  unto  the  place  from 
whenxie  the  rivers  come,  thither  they  return  again. 

The  changeableness  of  man,  as  contrasted  with  the 

*  In  loco. 

'  Rev.  vii.  15.  Comp,  xxii.  3.  Robert  Burns,  the  poet  of  nature, 
while  a  young  man,  writes  to  his  father,  *  I  am  quite  transported  at 
the  thought,  that  ere  long— perhaps  very  soon — I  shall  bid  adieu  to 
all  the  pains,  and  uneasiness,  and  disquietudes  of  this  weary  life  ;  for 
I  assure  you  I  am  heartily  tired  of  it.  It  is  for  this  reason  I  am  more 
pleased  with  the  last  three  verses  of  the  seventh  chapter  of  the  Revela- 
tion, than  with  any  ten  times  as  many  in  the  whole  Bible  ;  and  would 
not  exchange  the  noble  enthusiasm  with  which  they  inspire  me  for  all 
that  this  world  has  to  offer  me.'  See  his  Life.  Yet  all  this  was  only 
the  religion  of  sentiment.  It  brought  neither  holiness  nor  peace. 
Burns,  with  all  his  emotion,  was  the  wretched  slave  of  lust.  How 
sad  to  admire,  without  the  taste  to  enjoy  !  The  picture  is  glowing. 
The  scenery  is  lovely.  But  is  the  holiness  of  God  the  element  of  the 
atmosphere  ?  Is  it  the  heaven  of  imagination  that  we  love  ?  Or  is 
it  the  heaven  where  Christ  is  the  Sun — the  centre— the  everlasting 
joy  ?    See  Rev.  xxL  23. 


80  EXPOSITION   OF   ECCLESIASTES.  [OH.  1. 4-7. 

permanency  of  his  abode,  furnishes  another  proof  of 
utter  vanity.  Man  and  Ms  labour  are  swept  away,  as 
if  they  had  hiever  been.  '  The  earth  is  a  stage — per- 
sons passing  and  vanishing  before  our  eyes.'  ^  It  is 
continually  shifting  its  inhabitants.  One  generation 
passeth  away  to  make  room  for  another.  Fathers  are 
going  ;  children  are  coming  after.  None  stayeth. 
The  house  abideth,  but  the  tenants  are  continually 
changing.  Could  they  remain  to  enjoy  it,  there  might 
be  some  solid,  because  some  permanent,  profit.  But 
eternity  and  unchangeableness  are  the  necessary 
grounds  of  happiness.''  The  ultimate  destiny  of  the 
earth  is,  that  it,  "  and  the  works  that  are  therein,  shall 
be  burned  up."  (2  Pet.  iii.  10, 11.)  Yet  a  substratum 
for  the  "  new  earth,"  which  "  we,  according  to  his 
promise,  look  for,"  (lb.  v.  13,)  may  be  reserved.  At 
all  events,  as  compared  with  man's  passing  away,  it 
ahideth  ever,  till  its  end  in  connection  with  the  purpose 
of  God  be  eternally  accomplished.  So  long  as  there 
shall  remain  "  a  seed  to  serve  him,"  and  "  one  genera- 
tion to  praise  his  works  to  another,"  (Ps.  xxii.  30  ; 
cxlv.  4,)  so  long  it  abideth. 

See  how  everything  presents  the  same  picture.  The 
sun,  after  so  many  thousand  courses,  ariseth  and  goeth 
down  .  .  hasting  to  his  place  (Ps.  xix.  4-6 ;  civ.  19-22). 
The  wind  is  always  shifting,  returning  again  according 
to  his  circuits.    (Ps.  cxxxv.  7  ;  Jer.  x.  13.)     The  cur- 

^  Beza. 

"^  '  Solomon  reasons  that  a  man's  happiness  cannot  be  upon  this 
earth,  because  it  must  be  some  abiding  thing  that  must  make  him 
happy— abiding,  to  wit,  in  his  enjoyment.  Now,  though  the  earth 
abideth,  yet,  because  man  abides  not  on  the  earth  to  possess  it,  there- 
fore his  rest  and  happiness  cannot  be  here.'    Leighton  on  I  Pet.  i.  3,  4 


CH.  I.8.]  EXPOSITION   OP   ECCLE8IASTES.  81 

rents  of  the  rivers  run  into  the  sea,  which  yet  is  not  fuU, 
but  returns  them  in  clouds  and  vapours  to  water  the 
earth.  (Ps.  civ.  8,  9.)  *  All  this  seems  a  weary  go- 
round — constant  movement  combined  with  constant 
sameness.  So  many  emblems  of  man's  restless  state  ! 
Should  they  not  rouse  us  to  "  work  while  it  is  day  " 
(John  ix.  4) — filling  up  our  own  little  sphere  "  of  ser- 
vice according  to  the  will  of  God  in  our  generation  " 
(Acts,  xiii.  36) — looking  to  "  fall  asleep  in  Jesus,  rest- 
ing from  our  labours,  and  our  works  following  us  ?" 
(Rev.  xiv.  13.) 

8.  AU  things  are  fvR  of  labour ;  man  cannot  utter  it: 
the  eye  is  not  satisfied  vnth  seeing^  nor  the  ear  fiUed 
vnth  hearing. 

Every  step  of  advance  shows  more  clearly  the 
"  weary  land."  Labour,  not  rest,  is  our  portion.  (Chap, 
ii.  11,  22.)  ''  Man  ri«eth  up  early,  and  late  taketh 
rest,  and  eateth  the  bread  of  carefulness."''  All  things, 
even  the  most  cheerful  exercises,  aix  full  of  labour. 
What  therefore  brings  toil,  brings  only  additional 
proof  that  all  is  vanity.  Indeed,  in  so  many  ways  is 
this  weariness  felt,  that  man  cannot  utter  it.  In  all 
the  inconceivable  variety,  we  are  as  far  from  rest,  as 
the  sun,  the  wind,  the  rivers,  in  their  respective  spheres. 
As  the  Christian  philosopher  profoundly  remarks — 
'  Our  own  will,  although  it  should  obtain  its  largest 
wish,  would  always  keep  us  in  uneasiness.' "     Men 

*  See  Bp.  Home's  beautiful  note.  *  The  whole  passage  seems  only 
intended  to  express,  in  a  popular  manner,  the  stated  revolutions  of  the 
visible  creation.'     Holden  in  loco. 

'  Ps.  cxxvii.  2,  Prayer-book  Version.  •  PascaL 


32  EXPOSITION   OF   ECCLESIASTES.  [CH.  I.  S. 

seek,  and  they  find  ;  and  yet  they  toil  again,  no  nearer 
the  prize  than  at  the  beginning.  Nay,  even  the  de- 
lights enjoyed  through  the  medium  of  the  senses  cloy. 
Seeing  and  hearing  bring  no  permanent  satisfaction. 
(Chap.  iv.  8  ;  v.  10, 11.  Comp.  Prov.  xxvii.  20  ;  xxx. 
15,  16.)  They  would  fain  describe,  if  they  could,  the 
bitterness  and  extent  of  their  disappointment.  Men 
cry  for  more  and  more  of  the  world.  But  when  it 
comes,  it  does  not  satisfy.  Do  they  ever  dream  of 
rest  ?  '  Whence  arise  distractions  of  heart,  thoughts 
for  to-morrow,  rovings  and  inquisitions  of  the  soul 
after  infinite  varieties  of  earthly  things,  swarms  of 
lusts,  sparkles  of  endless  thoughts,  those  secret  Sow- 
ings, and  ebbs,  and  tempests,  and  estuations  of  that 
sea  of  corruption  in  the  heart  of  man — but  because  it 
can  never  find  anything  on  which  to  rest,  or  that  hath 
room  enough  to  entertain  so  ample  and  so  endless  a 
guest  ?'^ 

Never,  surely,  can  there  be  satisfaction  to  the  eye,  till 
it  be  singly  fixed  upon  the  one  object — to  the  ear,  till  it 
listen  to  those  breathings  of  love,  which  welcome  the 
"  heavy-laden  labourer  "  to  the  only  true  rest.  (Matt. 
xi.  28.)  Is  it  not  the  real  apprehension  of  the  Saviour, 
that  gives  life,  energy,  and  joy  to  our  religion  ?  The 
object  is  full  of  fresh  and  sweet  variety.  To  "  the 
new  creature  "  it  is  a  new  existence  ;  "  all  things  be- 
come new."  The  appetite  is  fully  satisfied  even  with 
present  gratification.  "  He  that  cometh  to  me  shall 
never  hunger  ;  and  he  that  believeth  on  me  shall  never 
thirst."  (John,  vi.  35.  Comp.  iv.  13,  14.)  Eternity 
opens  with  the  bright  anticipation  of  perfect  enjcy- 

^  Bp.  Reynolds  On  the  Vanity  of  the  Creature,  sec.  5. 


OH.  1. 9, 10.]  EXPOSITION   OF   ECCLESIASTES.  33 

ment.  The  heavenly  Shepherd  shall  be  our  Feeder. 
The  living  fountain  of  waters  shall  be  an  eternally 
satisfying  delight.     (Rev.  vii.  16,  17.) 

9.  The  thing  that  hath  been,  it  is  that  which  shall  he; 
and  that  which  is  done,  is  that  which  shall  be  done : 
and  there  is  no  njew  thing  under  the  sun.  10.  Is  tliere 
anthing  whereof  it  may  he  said,  See,  this  is  new  ?  it 
hath  been  already  of  old  time,  ivhich  was  before  us. 

The  Preacher  extends  his  view  on  all  sides.  He 
includes  all  ages  to  the  very  end  of  time.  The  thing 
that  hath  been  and  hath  been  done,  he  assures  us,  is  th/zt 
which  shall  be. — Nothing  new.  This,  indeed,  must  be 
a  qualified  statement.  Amid  endlessly  diversified 
changes  and  modifications  some  things,  doubtless,  there 
are,  which  have  not  been  already  of  old  time.  But  the 
main  features  of  the  universe  are  the  same.  Things 
animate  and  inanimate  remain  as  they  were  from  the 
beginning.  (2  Pet.  iii.  4.)  "  The  works  were  finished 
from  the  foundation  of  the  world."  (Heb.  iv.  3.)  The 
same  causes  produce  the  same  efi'ects.  The  laws  of 
the  heavenly  bodies,  the  courses  of  the  seasons  (Gen. 
viii.  22  ;  Ps.  Ixxiv.  16,  17  ;  Jer.  v.  24),  the  arrange- 
ments relative  to  the  animal  world,  '  the  chemistry  of 
the  creation/  the  chemical  properties  of  natural  bodies 
and  objects — have  never  changed.  There  is  no  new 
tiling  under  the  sun.  Nay,  indeed,  we  may  throw  out 
the  challenge — 7s  there  anything  of  ivhich  it  may  be 
said,  See,  it  is  ruew  ?  Man's  active  intellect,  assisted 
by  the  experience  of  former  ages,  is  indeed  always  at 
work.  But  the  most  that  he  can  boast  of  is  little 
2* 


34  EXPOSITION    OF   ECCLESIASTES.  [OU,  1. 9,lo, 


more  than  an  enlarged  discovery  of  the  properties  of 
matter,  and  a  more  accurate  application  of  what  has 
been  from  the  beginning.  And  may  we  not  class  the 
vast  discoveries,  mechanical  and  scientific — the  power 
of  steam  and  electricity — as  developments  of  natural 
principles  —  therefore  notliing  neiv?  'Fo'r  novelty,' 
said  the  great  Bacon,  '  no  man  that  wudeth  in  learn- 
ing or  contemplation  thoroughly,  but  will  find  that 
printed  on  his  heart — nothing  new  upon  the  earth.'  ^ 
Solomon  had  just  before  beautifully  described  the  pro- 
cess of  evaporation — the  waters  of  the  sea  forming 
clouds,  which  empty  themselves  upon  the  earth,  and 
fill  the  rivers,  which  again  carry  them  into  the  sea 
(vv.  6,  7).  But  here  is  no  neiv  creation  of  waters  ; 
only  the  successive  reproduction  of  the  clouds,  vapours, 
and  rivers.  In  the  wondrous  economy  of  nature  there 
is,  therefore,  no  new  thing  under  the  sun.  Nay,  even 
many  discoveries,  that  appear  to  be  new^  have  been 
shown  to  be  the  unknown  work  of  bygone  ages.  The 
art  of  printing  was  known  in  China  some  centuries 
before  it  was  proclaimed  in  Europe  as  a  n£W  invention. 
The  history  of  the  Church  furnishes  abundant  evi- 
dence of  our  point.  All  ecclesiastial  revolutions,  and 
the  ever-varying  phases  of  doctrine,  are  only  '  the  same 
scene  over  and  over  again.'  "^     We  sound  the  warning. 

'  Advancement  of  Learning,  b.  I.  viii.     Markby's  Ed.  12mo.     1856. 

^  Scott.  Thus  Bp.  Sanderson — *  He  that  shall  impartially  look  upon 
former  and  the  present  times,  shall  find  that  of  Solomon  exactly  true 
—  There  is  no  new  thing  under  the  sun.  The  things  we  see  done  are 
but  the  same  things  that  have  been  done,  only  acted  over  again  by 
new  persons,  and  with  a  few  new  circumstances.  It  was  in  the  Apos- 
tles' times,  and  in  the  Churches  of  Galatia,  even  as  it  is  with  us  in 
these  days.'     Sermon  on  Gal.  v.  22,  23. 


0H.I.11.J  EXPOSITION   OF  ECCLESIA8TES.  35 

Beware  of  being  dazzled  by  the  glare  of  new  things — 
new  philosophy — a  new  show  of  truth.  Faithful  men 
value  the  old  truths,  ask  for  the  good  old  way,  "  the  foot- 
steps of  the  flock." '  "  The  present  truth,"  the  truth  then 
taught,  was  the  truth  in  which  the  Apostle  exhorted 
his  people  to  "be  established."  (2  Pet.  i.  12-15.) 
*  A  new  truth — in  the  sense  of  something  neither  ex- 
pressed nor  virtually  asserted  before  —  not  implied 
(involved)  in  anything  already  known — cannot  prop- 
erly be  looked  for  in  religion.  A  full  and  final 
revelation  having  been  made,  no  discovery,  properly 
so  called,  of  any  high  importance  is  to  be  expected.' ' 

Look  again  at  man  in  all  his  pleasures,  pursuits,  ^- 
and  changes  of  life.  His  intellect  may  be  gratified, 
and  his  appetite  for  novelty  supplied,  in  the  multiplied 
new  openings  of  science.  But  no  neio  springs  of  vital 
happiness  are  opened  to  him.  He  is  as  far  as  ever, 
from  true  rest.  Our  disappointed  forefathers  in  by- 
gone days  never  found  it.  We  shall  find  the  world 
as  they  did.  And  so  we  shall  leave  it  to  our  children 
— a  world  of  vexation,  a  shadow,  and  a  bubble. 

But  what  is  the  end  of  all  this  restlessness  ?     Is  it  f 
not  (as  Augustine  finely  describes  it)''  our  gracious 
Father  '  pressing  upon  the  backs  of  his  fugitive  chil- 
dren,' to  bring  them  home  to  himself?     Thus  does  he 
make  them  feel  the  love  and  wisdom  of  his  own  will,  i 
that  they  should  enter  into  no  rest  but  his  ? 

11.  There  is  no  remembrance  of  former  things  ;  neither 

'  Jer.  vi.  16.     Cant.  i.  8. 

«  Detached  Thoughts  from  Abp.  WhaUly's  Writingi.     1854.     12ma 
p.  74. 

'  Confess.  B.  iv.  c.  4. 


36  EXPOSITION   OF   ECCLESIASTE8.  [CH.  1. 11. 

shoE  there  he  any  remembrance  of  things  that  are  to 
come,  tvith  those  that  shall  come  after. 

This,  like  the  last,  is  a  general,  rather  than  an  uni- 
versal, truth.  But  the  fact  that "  there  is  more  oblivion 
than  remembrance^  shows  another  feature  of  this  world's 
vanity.  Not  only  the  things  themselves,  but  tlic  remem- 
bra7ice  of  the  former  things  passeth  away.  Time  blots 
out  a  multitude  of  events,  as  if  they  had  never  been. 
Men,  as  well  as  events,  have  passed  away,  so  that  the 
remark  forces  itself  upon  us,  '  How  few — how  easily 
to  be  counted  up — are  the  cardinal  names  in  the  his- 
tory of  the  human  mind  !'  ^  How  little  is  the  remem- 
brance of  the  great  empire  of  Nimrod,  of  the  early 
beginnings  of  Rome,  or  the  first  dynasty  of  France  I 
The  traditionary  records  are  most  imperfect,  only  (as 
an  old  expositor  stamps  them)  '  rugged  and  rusty 
guesses  at  these  matters.'  ^  Much  that  used  to  form  a 
part  of  ancient  history  is  now  cast  out  of  remembrance. 
*  The  river  Lethe  runneth  as  well  above  ground  as 
below.'*  Thus  the  idols  and  heroes  of  the  world — 
the  mighty  and  illustrious — with  all  their  titles  and 
grandeur — like  a  pageant  of  the  world — pass  by,  and 
are  forgotten.  A  miserable  fool,  indeed,  is  he,  who 
has  no  better  stay  and  portion  than  this  shadowy  re- 
membrance. 

Those  that  shall  come  after  will  be  covered  with  the 
same  veil  of  death  and  oblivion.  The  objects  now  so 
vividly  before  us,  and  engrossing  our  highest  interest 
— to  the  next  generation  will  gradually  pass  away  in 

^  Lorin  in  loco.  "  Guesses  at  Truth,  2d  Series,  p.  11. 

•  3erran.  *  Bacon's  Essay,  Iviii. 


CH.  1. 12.]  EXPOSITION   OF   ECCLESlAS\REa:>  y'  /•  37 

the  haze  of  distance.  Nor  need  this  beNi  sadness  to 
us.  For,  save  where  God  has  been  the  supreme  object,,  ii. 
the  retrospect  is  a  blank — yea — a  blot  in  our  exist- 
ence.  And  as  to  our  happiness — none  of  this  life's 
changes  have  altered  the  character  of  this  world  to 
us.  Is  it  not  still — Christian — a  world  of  "  vanity 
and  vexation  of  spirit  ?" 

Now  contrast  with  this  oblivion  of  former  things  the 
great  miracle  of  Providence — the  preservation  of  the 
Bible — God's  own  Book — and  therefore  under  his 
special  cover.  Here  is  indeed  the  reinemhrance  of  for- 
mer things — free  from  the  injury  of  time — free  from  the 
mists  of  uncertainty — still  full  and  clear,  as  from  the 
beginning.  What  do  we  owe  to  the  Divine  Keeper 
for  this  precious  transcript  of  himself — his  will — his 
love! 

Contrast,  again,  this  want  of  remembrance  with  the 
recollection,  that  with  God  nothing  is  blotted  out — 
nothing  forgotten.  All  the  history  of  every  child  of 
man,  from  the  beginning  to  the  end  of  the  world — all 
that  he  has  done,  said,  thought,  and  felt — every  mo- 
ment— all  is  ever-present  to  liis  eye  in  perfect  order 
and  accuracy — not  one  atom  missing  from  the  whole — 
not  one  particle  of  confusion — the  end  seen  from  the 
beginning  without  a  cloud.  "  Such  knowledge" — the 
Psalmist  reverently  acknowledges — "  is  too  wonderful 
for  me ;  it  is  high ;  I  cannot  attain  unto  it."  (Ps. 
cxxxix.  1-6.) 

12.  /  the  Preacher  was  king  over  Israel  in  Jerusalem. 

The  Preacher  hitherto  had  only  given  a  general 
yiew  of  this  world's  vanity.  He  now  confirms  it  from  his 


38  EXPOSITION    OF   ECCLESIASTE8.  [OH.  L 18. 

own  history.  His  royal  dignity  gave  him  every  ad- 
vantage of  observation.  He  was  King  also — not  of  a 
barbarous  and  ignorant  people — but  of  Israel — the  only 
people  on  the  face  of  the  earth,  who  professed  the  true 
knowledge  of  God,  and  the  right  standard  of  principle. 
(Deut.  iv.  7,  8.)  He  was  in  Jerusalem — the  Mother 
Church  in  Israel — '  the  city  which  God  had  fixed  as 
the  habitation  of  his  glory.'  ^ 

Who  does  not  know  his  sadly  instructive  history  ? 
His  day  opened  as  "  a  morning  without  clouds."     His 
meridian  was  brightness  "  above  his  fellows."    But  the 
shadows  of  evening  how  dark  I     Instead  of  the  fruit- 
fulness  of  a  long  course  of  devotedness,  all  was  sorrow 
and  shame,  with  only  a  few  last  rays  of  the  setting  sun 
to  brighten  the  thick  cloud.     But  how  could  Solomon 
thus  fall  ?     Could  he,  who  so  highly  exalted  wisdom, 
degrade  himself  into  the  lowest  folly  ?     Could  he,  who 
was  so  conscious  of  the  snares  of  sin,  and  Avarned  so 
wisely — so  earnestly^ — could  he  fall,  so  as  to  become  a 
proverb    of  Apostacy  ?      He  who   had  tasted   such 
gracious  manifestations  of  the  Saviour's  love,^  leave 
the  Beloved  of  his  soul  for  abominable  idols  ?     Only 
those  who  have  been  taught  by  experience,  no  less  than 
by  Scripture,  the  total  corruption  of  the  heart,  can 
solve  the  mystery.     But  to  such  the  lesson  is  most  val- 
uable.   The  moment  that  utter  weakness  loses  its  hold, 
and  forgets  the  need  of  habitual  dependence — this  is 
t 'le  moment  of  a  certain  fall.     The  most  exalted  Chris- 
tian attainments — the  longest  standing  in  the  Church 
— ^the  most  extensive  usefulness  in   the  world — the 

*  Lampe.  ^  See  his  Book  of  Proverbs. 

'  See  Song  of  Solomon. 


CII.  1. 18.3  EXPOSITION    OF   ECCLESIASTES.  39 

richest  store  of  spiritual  gifts — all  furnish  no  security 
against  the  crisis.  The  most  experienced  is  exposed, 
no  less  than  the  weakest  babe  in  the  family.  Oh! 
what  need  is  there  to  "  watch  unto  prayer"  (1  Pet.  iv. 
7),  and  to  walk  closely  with  God  ! 

13.  And  I  gave  my  Jieart  to  seek  and  search  out  by 
vnsdom,  concerning  all  things  that  are  done  under 
heaven :  this  sore  travail  hath  God  given  to  the  sons 
of  men^  to  he  exercised  theretoith. 

The  wise  man  throws  himself  with  intense  energy 
into  his  hazardous  inquiry  !  He  gave  his  heart  to  seek 
and  search  out.  All  his  extraordinary  treasures  of 
wisdom  were  employed  to  know — Why  is  man — the 
noblest  of  God's  creatures — placed  in  the  world  to  be 
exercised  tmth  sore  travail,^  during  his  short  contin- 
uance ?  Why  his  unsatisfied  desires — his  weariness 
of  life — his  strivings  and  toilings — his  unsuccessful 
search  after  happiness,  even  while  all  the  sources  of 
earthly  gratification  are  spread  at  his  feet  ? 

The  Preacher  himself  subsequently  explained  the 
problem — "  God  hath  made  man  upright,  but  they  have 
sought  out  many  inventions."  (Chap.  vii.  29.)  Man 
by  his  fall  alienated  himself  from  the  only  source  of  life 
and  rest.  Fallen  man  of  himself  cannot  recover  one 
atom  of  his  former  perfection.  God  hath  given  him 
this  travail  as  the  chastening  for  his  apostacy.  All  is 
dark  with  him,  till  he  shall  see  that  all  is  vanity,  and 
himself  the  chiefest  of  all  vanities.     This  is  the  Lord's 

*  Solomon's  frequent  use  of  the  term  is  a  strong  evidence  of  the  fiict. 
See  the  Son  of  Sirach's  testimony  to  the  same  point     Ecclus.  xl  1. 


40  EXPOSITION   OF   ECCLESIASTES.  [CH.  1. 14. 

training — the  discipline  of  his  school — the  ordinary 
method  of  liis  Sovereign  grace.  Oh !  sinner — thou 
must  know  the  depth  of  thy  ruin — the  bankruptcy  of 
thy  nature.  Thou  must  learn  to  trample  upon  the 
petty  objects  of  the  world — to  set  in  full  view  its 
meanness — its  vanity — its  nothingness.  Thus  the  Lord 
will  bring  thee  to  thy  home,  wearied  with  the  unsuc- 
cessful efforts  to  seek  in  thyself  or  in  the  world  what 
is  only  to  be  found  in  him.  But  once  brought  home — 
oh  !  the  contrast  of  present  repose  with  the  sore  travail 
— what  Lord  Bacon  beautifully  calls  'sacred  and 
inspired  Divinity — the  Sabbath  and  port  of  all  men's 
labours  and  peregrinations.' '  All  the  creatures  can 
never  be  to  me  in  his  stead.  I  have  found  in  him  a 
portion — soul-satisfying  and  eternal.  (Ps.  Ixxiii.  25, 
26.)  Trials  follow  me — sometimes  enough  to  stagger  the 
strongest  faith.  But  "  I  know  whom  I  have  believed." 
(2  Tim.  i.  12.)  I  know  him  to  be  an  unfailing  confi- 
dence for  time  and  for  eternity.  He  has  engaged  to 
take  charge  of  all,  and  I  bid  my  soul  "  return  unto 
her  rest'^  (Ps.  cxvi.  7),  upon  the  engagements  of  an 
unchangable,  covenant-keeping  God. 

14.  /  have  seen  all  the  works  that  are  done  under  tJie 
sun  ;  and,  behold,  all  is  vanity  and  vexation  of  spirit. 

Solomon's  research  extended  to  all  the  works  done 
under  the  sun.  All  this  he  had  seen  with  his  mind's 
eye.  He  had  earnestly  heeded,  and  clearly  understood 
it.  He  had  before  given  his  judgment  in  part — all  is 
vanity,    A  more  full  investigation  brings  in  a  more 

*  Advancement  of  Learning,  Book  II.  xxiv.     See  also  vi.  1. 


OH.  I.15.J  EXPOSITION   OF   ECCLESIASTES.  41 

complete  verdict — oU  is  vexation  of  spirit.  Disappoint- 
ment possesses  us  in  trifles,  as  well  as  in  matters  of 
moment.  The  intensity  of  interest  in  the  pursuit  of  a 
shadow — the  precious  time  wasted  never  to  be  recalled 
— frets  the  spirit.  The  golden  opportunity  of  feeding 
our  faith  upon  the  promises  of  God,  and  of  nourishing 
our  graces  in  the  pastures  of  the  Good  Shepherd — all 
is  stolen  from  us  by  the  over-eager  pursuit  of  compara- 
tively unworthy  objects.  Behold  !  is  not  this  vexation 
of  spirit  ?     He  would  have  us  not  pass  by  heedlessly. 

Whence,  but  in  one  quarter,  can  we  extract  the  balm 
for  the  vexed  spirit  ?  '  Labour  ever' — writes  good 
Bishop  Reynolds — '  to  get  Christ  into  thy  ship.  He 
will  check  every  tempest,  and  calm  every  vexation  that 
grows  upon  thee.  It  I  have  Christ  with  me,  there  can 
no  estate  come,  which  can  be  cumbersome  unto  me. 
Have  I  a  load  of  misery  and  infirmity,  inward,  out- 
ward, in  mind,  body,  name,  or  estate  ?  This  '  takes 
away  the  vexation  of  all,  when  I  consider  it  all  comes 
from  Christ,  and  it  all  runs  into  Christ.  It  all  comes 
from  Him,  who  is  the  distributer  of  his  Father's  gifts, 
and  it  all  runs  into  Him,  who  is  the  partaker  of  his 
members^  sorrows.'  * 

15.  Thxxt  which  is  crooked  cannot  be  made  straight; 
and  that  which  is  loanting  cannot  he  numbered. 

The  wise  man  directs  our  attention  to  two  points — 
the  things  that  are,  and  the  countless  multitude  of 
things  that  are  wanting.  The  world  in  its  present 
constitution  from  the  fall — is  full  of  crookedness  and 

'  Vanity  of  the  Qreature,  sect.  Ixiii. 


42  EXPOSITION    OP   ECCLESIASTES.  [CH.  1. 16. 

defect.  Yet  a  revereatial  inquiry  will  shew  many  ap- 
parent irregularities  to  be  component  parts  of  a  system, 
which  "  God  hath  made  beautiful  in  his  time."  (Chap, 
iii.  11.) 

But  let  us  look  at  this  aphorism  more  minutely. 
Physically,  it  lies  upon  the  surface.  We  have  no  power 
to  alter  our  stature,  or  to  change  one  hair  of  our  heads. 
(Matt.  V.  36  ;  vi.  27.)  IntelUctually ,  man's  wisdom  can 
never  discover — much  less  remove — the  causes  of  his 
restless  misery.  Spiritually,  every  faculty  of  man  is 
under  the  perversity  of  the  fall,  and  we  have  no  more 
power  to  make  straight  its  crookedness,  than  to  restore 
the  whole  work  of  God  to  its  original  "  uprightness." 
Providentially,  how  often  do  the  Divine  appointments 
appear  crooked  to  man's  eyes  !  Nay,  there  is  '  a  crook 
in  his  lot '  which  he  cannot  alter  or  amend — something 
opposed  to  his  own  will,  which  he  labours  in  vain  to 
make  straight  to  his  own  wishes.  With  all  our  strug- 
gling, crosses  will  be  crosses  still.  (Chap.  vii.  13.) 
We  must  leave  them,  where  God  has  placed  them. 
And  if  we  gather  wisdom  from  their  discipline,  they 
will  ultimately  become  the  springs  of  our  happiness, 
and  the  crown  of  our  glory. 

But  man  "  in  the  fulness  of  his  sufficiency  is  in 
straits."  (Job,  xx.  22.)  He  is  a  creature  of  so  many 
wants.  That  which  is  ivanting  cannot  he  nwnbered. 
One  little  crookedness  is  enough  to  wither  his  largest 
sources  of  satisfaction.  Ahab,  with  all  the  wealth  of 
his  kingdom,  for  want  of  a  little  plot  of  ground,  lays 
himself  down  on  his  bed  in  vexation.  (1  Kings,  xxi.  4.) 
Haman,  with  the  monarch's  favour — the  adoration  of 
the  people — immense  riches  and  honours,  had  a  crook, 


en.  1. 10-18.]         EXPOSITION   OP   ECCLESIASTES.  43 

that  could  not  he  made  straight.  "  All  this  availed 
nothing,"  so  long  as  the  bended  knee  of  one  poor  Jew 
was  wanting.  (Esth.  v.  11-13.) 

'  Nothing  but  the  cross  of  Christ ' — observes  a  spir- 
itual writer — *  makes  other  crosses  straight.^  ^  But 
where  man's  own  will  is  his  law,  "  woe  unto  him  that 
striveth  with  his  Maker."  (Isa.  xlv.  9.)  That  will, 
which  is  thus  "  enmity  against  God "  (Rom.  viii.  7), 
must  be  the  enemy  to  our  own  happiness.  Never  can 
we  be  happy,  till  we  be  "  clay  in  the  hands  of  the  pot- 
ter" (Jer.  xviii.  6);  till  there  be  no  resisting  material 
throughout  the  whole  conscious  range  of  our  spiritual 
perceptions.  "  Should  it  be  according  to  thy  mind  ?" 
(Job,  xxxiv.  33) — was  once  asked.  Might  not  this  be 
to  thy  ruin  ?  From  tlie  many  wills  spring  all  the  mis- 
eries of  earth.  The  one  will  forms  the  happiness  of 
heaven.  Let  thy  God,  then,  mould  thy  will,  and  he 
will  frame  thy  happiness.  Be  thankful  that  it  should 
be  thwarted,  evei>  when  it  pleads  most  vehemently  for 
indulgence.  And  shrink  not  from  that  process — pain- 
ful though  it  be — that  moulds  it  into  conformity  with 
the  will  of  Omnipotent  love. 

16.  I  communed  with  mine  own  hearty  saying,  Lo,  I  am 
come  to  great  estate,  and  have  gotten  more  wisdom 
than  oE  they  that  have  been  be/ore  me  in  Jerusalem  : 
yea,  my  heart  had  great  experience  of  toisdom  and 
knowledge.  11.  And  I  gave  my  heart  to  know  wis- 
dom, and  to  know  madness  and  foUy :  I  perceived 
that  this  also  is  vexation  of  spirit.     18.  Fo)^  in  much 

^Eeclesiastes.    By  G.  W.  Mylne,  12mo.  1856. 


44  EXPOSITION   OF   ECCLE8IASTES.         [CH.  1. 16-ia 

wisdom  is  much  grief :  and  he  that  increaseth  knowl- 
edge increaseth  sorrow. 

Wisdom  was  Solomon's  first  experiment  in  the  pur- 
suit of  rest. — The  object  seemed  to  promise  good  re- 
sult. He  communed  with  his  heart ;  and  brought  to 
the  investigation  all  the  advantage  of  great  estate,  large 
ivisdom  and  experience.  But  here  he  lost  his  path. 
He  sought  to  know  wisdom  as  the  rest  of  man — thus 
putting  the  gift  in  the  place  of  the  Giver.  His  range 
of  inquiry  reached  to  the  opposite  quarter — to  hioio 
madness  and.  folly,  as  if  the  knowledge  of  contraries 
would  clear  his  mind.  But  truly  the  cost  of  this  knowl- 
edge was  frightful.  It  was — as  with  our  first  parents 
— the  speculative  knowledge  of  good,  and  the  experi- 
mental knowledge  of  evil — '  the  pride  and  wantonness 
of  knowledge,  because  it  looketh  after  high  things,  that 
are  above  us,  and  after  hidden  things,  that  are  denied 
us.'  ^  So  far  from  increasing  his  happiness,  it  only  ad- 
ded a  deeper  stamp  to  his  decision. — This  also  is  van^ 
ity  and  vexation  of  spirit.  This  path  of  wandering 
could  only  issue  in  the  sober  certainty  of  grief  and,  sor- 
row, increasing  at  every  step.  The  true  rest  of  man 
could  never  be  found  there.  The  soul  that  has  wan- 
dered from  Grod  will  search  heaven  and  earth  in  vain 
for  rest. 

Yet  we  are  no  patrons  of  ignorance.  Far  be  it  from 
us  to  deny  the  highly  valuable  pleasures  of  tvisdom  and 
knowledge.  But  if  we  attempt  their  pursuit,  as  Solo- 
mon seems  to  have  done,  by  making  an  idol  of  our 

^  Bp.  Reynolds  On  the  Passions  and  Faculties,  ch.  xxxyii. 


OH.  1. 16-18.]         EXPOSITION   OF   ECCLESIASTES.  46 

gifts — putting  God  out  of  his  Supremacy — we  can  only 
expect  to  add  our  testimony  to  their  disappointment. 
The  more  we  know,  the  more  we  sliall  be  discomposed 
by  the  consciousness  of  ignorance.  '  The  covetousness 
of  the  understanding '  ^ — the  disappointing  results  of 
favourite  theories — the  cloud  that  hangs  over  the 
brightest  path  of  inquiry — all  this  places  us  further 
from  happiness  than  the  fool.  Admitting,  therefore, 
the  high  value  of  mere  intellectual  pleasures,  their  un- 
satisfying results  are  grief  and  sorrow? 

What  a  contrast  is  the  substance  and  reality  of  the 
Gospel  1  "  The  way  of  life  is  above  to  the  wise"  (Prov. 
XV.  24) — higher  than  the  highest  pinnacle  of  this 
world's  glory.  On  the  other  hand,  who  can  read  the 
gloomy  pathway  into  eternity  of  one  of  the  most  amia- 
ble of  philosophers  without  sorrowful  conviction?  We 

*  Dr.  South's  Sermon  on  the  Text. 

'  '  Whosoever  gets  much  wisdom,  shall  be  sure  to  get  much  sorrow  to 
boot ;  since  the  more  he  knows,  the  more  cause  of  ^rie/ shall  he  find ; 
for  both  he  shall  see  more  that  he  cannot  know,  and  in  that  which  ho 
doth  know  he  shall  perceive  so  much  vanity,  that  shall  pierce  and 
humble  his  soul.' — Bp.  Hall.  'If  the  proper  happiness  of  man  con- 
sisteth  in  knoivledge,  considered  as  a  treasure,  men  who  are  possessed 
of  the  largest  share  would  have  an  ill  time  of  it ;  as  they  would  be 
infinitely  more  sensible  of  their  poverty  in  this  respect.  Thus  he  who 
imreaseth  knowledge,  would  eminently  increase  sc/rrow.  Men  of  deep  re- 
search and  curious  inquir}'  should  just  be  put  in  mind  not  to  mistake 
what  they  are  doing.  If  their  discoveries  serve  the  cause  of  virtue 
and  religion  in  the  way  of  proof,  motive  to  practice,  or  assistance  in  it; 
or  if  they  tend  to  render  life  less  unhappy,  and  promote  its  satisfactions, 
then  they  are  most  usefully  employed.  But  bringing  things  to  light 
alone  and  of  itself  is  no  manner  of  use  any  otherwise  than  as  an  enter- 
tainment or  diversion.' — Bp.  Butler's  Sermon  upon  the  Ignorance  of 
-Man. 


46  EXPOSITION  OF  ECCLESIASTES.         [CH.  1. 16-1& 

might  point  to  Sir  Humphry  Davy  as  one  of  the  most 
accomplished  men  of  his  day.  His  science  was  the 
medium  of  the  most  important  usefulness.  He  had  his 
full  cup  of  worldly  honour  and  respect.  And  yet  one 
of  the  later  entries  in  his  journal  tells  us — '  Very  mis- 
erable.' The  remedy  for  his  misery  he  did  not  seek 
from  some  new  and  untried  path  of  science.  '  I  envy' 
— said  he—'  no  quality  of  mind  or  intellect  in  others — 
not  genius,  power,  wit,  or  fancy.  But  if  I  could  choose 
that  which  would  be  most  delightful,  and  I  believe, 
most  useful  to  me,  I  should  prefer  a  firm  religious  be- 
lief to  every  other  blessing  ;  for  it  makes  life  a  disci- 
pline of  goodness,  creates  new  hopes,  when  all  earthly 
hopes  vanish,  and  throws  over  the  decay,  the  destruc- 
tion of  existence,  the  most  gorgeous  of  all  lights  ;  call- 
ing up  the  most  delightful  visions,  where  the  sensual 
and  the  sceptic  view  only  gloom,  decay,  and  annihila- 
tion.'^ 

Hard  indeed  is  it  for  the  philosopher  to  "  receive 
the  kingdom  of  God  " — in  the  only  way  in  which  it 
can  be  received — "  as  a  little  child."  (Mark,  x.  15.) 
Here  will  he  find  the  only  remedy  for  his  grief  and  sor- 
roiv.  Intelligence  in  all  the  branches  of  natural  sci- 
ence gives  no  help  to  a  right  understanding  of  the 
Gospel.  It  is  a  science  of  itself — peculiar  to  itself, 
and  therefore  only  to  be  rightly  understood  through 
its  own  organ — Divine  Teaching.  Barren  indeed  is 
mere  theoretical  knowledge.  Correct  views  without 
practical  influence  are  only  the  surface  of  knowledge — 
the  lifeless  mass.     It  is  not  knowledge  in  itself — but 

*  The  Last  Days  of  a  Philosopher,  quoted  by  Hamilton,  Lecture  y. 


CH.  1. 16-18.]         EXPOSITION   OP   ECCLESIASTES.  41 

knowledge  under  Divine  Teaching — that  works  the 
main  end.  He  is  the  wise  man — and  happy  in  his 
wisdom,  who  is  thus  "  wise  unto  salvation."  If  Solo- 
mon with  his  mighty  grasp  of  intellect  could  find  no 
rest  in  earthly  wisdom,  who  else  can  expect  it  ?  Let 
the  glowing  stimulus  be  given  to  the  pursuit  of  '  that 
heavenly  and  never-perishing  wisdom,  which  pours 
through  the  mind  with  singular  delight,  and,  as  a  kind 
of  honey,  aflfects  all  its  legitimate  exercises  with  its 
own  sweetness.'  ^  This  wisdom  stands  out  in  striking 
contrast  to  every  "  vain  show."  It  is  "  life  eternal  " 
(John,  xvii.  3), — the  source — not  of  grief  and  sorrow 
— but  of  everlasting  joy  :  '  To  be  wise  without  Christ 
is  plain  folly.' ^  Alas!  for  that  knoivledge  that  shews 
the  vanity,  not  the  rest.  A  mercy  indeed  is  it  to  be 
turned  away  from  the  empty  shadow,  and  to  lay  hold 
of  the  solid  substance.  Here  is  unwavering  repose. 
All  is  pure  and  heavenly.  All  is  freely  offered.  Once 
having  tasted  the  blessing — can  we  ever  weary  in  the 
wondering  delight  ? 

"  With  thee  is  the  fountain  of  life,  in  thy  light  shall 
we  see  light."  (Ps.  xxxvi.  9.) 


*  Thos.  Cartwright  On  Ecclesiastes,  4to.  1604. 
'Serran. 


4S  EXPOSITION    OF    ECCLESIASTES.  [CH.  ILl,! 


CHAPTER  II. 

1.  I  said  in  mine  hearty  Go  to  now ;  I  will  prove  thee 
with  mirth,  therefore  enjoy  pleasure ;  and,  behold, 
this  also  is  vanity,  2.  I  said  of  laughter,  It  is  mad: 
and  of  mirth,  What  doeth  it  ? 

Solomon  was  disappointed  in  the  thorny  path  of  wis- 
dom and  knowledge.  Grief  and  sorrow — not  happiness 
and  rest — were  the  harvest  of  the  soil.  '  God  had 
never  sown  man's  happiness  here.  How  then  shall  we 
there  reap  it  ?'  ^  Yet  not  disheartened  by  the  failure, 
he  will  try  a  new  path.  The  man  of  ivisdom  turns 
himself  into  a  man  of  pleasure.  Laughter  and  mirth 
promise  a  brighter  sky.  In  a  fever  of  excitement  he 
urges  on  his  heart  as  if  it  were  too  sluggish  for  the 
plunge.  '  Go  to  noiv,  I  will  prove  thee  with  mirth. 
Enjoy  thy  pleasure.     Take  thy  fill  of  itJ 

Contrast  his  godly  father,  stirring  up  his  heart — 
every  exercise  and  faculty  of  his  soul — to  godly  mirth 
— "  wakening  up  his  glory — psaltery  and  harp  " — to 
sing  the  high  praises  of  his  God.  (Ps.  Ivii.  7-11  ;  ciii. 
1,  2.)  This  was  indeed  to  enjoy  pleasure,  such  as  his 
son  in  the  idle  mirth  of  vanity  could  never  know.  A 
great  downward  step  indeed  was  it  from  the  ways  of 
God,  or  even  from  the  pleasure  of  enlarged  intellect, 
to  the  froth  of  an  empty  mind — to  the  brutal  pleasures 
of  sense  !  A  fearful  experiment  I  One  pleasure  might 
bring  a  thousand  woes. 

Surely,  he  must  have  been  at  this  time  a  wanderer. 

'  Cotton. 


Cn.  11.1,2.]  EXPOSITION   OF   ECCLESIASTES.  49 

For  had  he  not  commended  to  others  the  "  pleasant- 
ness and  peace  of  wisdom's  ways?"  (Prov.  iii.  13-18.) 
And  now  was  he  looking  to  sensual  mirth  as  the  only 
substantial  good  ?  This  wisest  of  men  was  here  in  a 
very  strange  atmosphere,  surrounded  by  those  '  choice 
spirits,  as  they  counted  and  called  themselves,  who 
fancied  the  secret  of  happiness  to  lie  in  banishing  all 
reflection,  in  laughing  at  preciseness  and  melancholy, 
and  drowning  care  in  merriment  and  revelry."  Must 
we  not  again  give  judgment  ? — BeJwM,  this  is  also 
vanity !  For  "  in  the  midst  of  laughter  the  heart  is 
sorrowful,  and  the  end  of  that  mirth  is  heaviness." 
(Prov.  xiv.  13.  Comp.  Isa.  1.  11.)  ^Laughter  ^ — as 
Bp.  Hall  reminds  us — '  is  only  an  argument  of  a  mad 
distemper  of  the  mind.  Mirth  is  a  vain  and  unprofit- 
able passion,  not  tit  for  a  wise  man's  entertainment." 
We  ask,  therefore,  of  all  the  masters  of  mirth  the 
emphatic  question — '  What  doeth  it  ?  What  is  it  all 
worth  ?  Where  is  to  be  found  one  atom  of  satisfac- 
tory result?  What  a  deceitful  lie  it  proves  at  the 
last ! '  The  crumbs  of  the  Gospel  are  infinitely  richer 
than  the  dainties  of  the  world.  But  this  is  man^s 
common  delusion — to  suppose  that  happiness  is  the 

'  Wardlaw  in  loco.    Hee  also  Scott,  and  specially  Henry's  note  in  his 
own  style, 

'  Hard  Places.  See  Mr.  Wilberforce's  interesting  record  of  his  early 
conviction  of  religion—"  Often,  while  in  the  full  enjoyment  of  all  that 
this  world  could  bestow,  my  conscience  told  me  that  in  the  true  sense 
of  the  word  I  was  not  a  Christian.  I  laughed.  I  sang,  I  was  appar- 
ently gay  and  happy.  But  the  thought  would  steal  across  me — 'What 
vunfness  is  all  this !  to  continue  easy  in  a  state,  in  which  a  sudden  call 
out  of  the  world  would  consign  me  to  everlasting  misery,  and  that 
when  eternal  happiness  is  within  my  grasp! '  " — Life,  i.  88, 
3 


60  EXPOSITION  OF   ECCLESIASTES.  [CH.  11.1,2. 

creature  of  circumstances.  If,  tlierefore,  lie  is  dis- 
appointed in  one  course,  he  will  seek  it  in  another. 
Little  does  the  self-deluded  victim  know  that  he  car- 
ries the  principle  of  his  misery  in  his  own  bosom. 
Far,  indeed,  is  he  from  his  object.  What  he  wishes  is 
one  thing  ;  what  he  really  needs  is  another. 

Now  take  the  scene  as  it  lies  before  us  in  its  widest 
extent,  comprising  "a?Z  that  is  in  tJie  ivorld"  in  its 
three  divisions — "  the  lust  of  the  flesh,  the  lust  of  the 
eye,  and  the  pride  of  life."  (1  John,  ii.  16.)  And 
what  are  all  its  crowded  assemblies — its  luxurious 
pleasures — all  the  outward  show  of  person,  dress,  and 
equipage — the  time  and  care  spent  on  their  prepara- 
tion— the  anxiety  attending  them — the  weariness  and 
frequent  disappointment  following  them  ?  Must  we 
not  give  our  verdict — Tliis  also  is  vanity? 

Not  that  this  forms  the  whole,  or  even  the  chief  part 
of  the  evil.  The  citadel  is  in  the  heart.  The  main 
power — the  strength  of  the  principle — lies  deep  within. 
It  is  the  apostacy  of  the  heart  from  God — the  cleav- 
ing of  the  heart  to  the  things  of  time  and  sense.  Ah  I 
Christian  professor, — this  may  consist  with  a  very 
sober  exterior,  or  even  with  total  indifference  to 
outward  show.  But  look  well  to  it.  See  whether  in 
this  more  quiet  atmosphere  there  be  not  the  same  revolt 
from  Him,who  claims  thy  first  love — who  must  be  sought 
as  everything  to  thee — as  thine  only  satisfying  rest. 
When  wilt  thou  ever  regret  this  choice  ?  Nor  is  this 
evil  confined  to  the  wealthy  in  the  community.  The 
coarser  mirth  and  loud  gatherings  of  the  people  are 
no  less  depraved.  Sober,  enlightened  reason  could 
not  endure  the  degraded   level.      Every  successive 


OH.  11. 1,2.]  EXPOSITION  OP   ECCLESIASTES.  61 

change  in  this  world  of  pleasure  brings  up  the  ques- 
tion afresh —  What  doetJi  it  ?  Unalloyed  happiness — 
the  object  of  pursuit — was  still  beyond  grasp. 

Yet  the  Christian  is  not  to  be  an  anchorite.  He 
must  guard  against  'a  stern  chubbishness " — a  cold 
forbidding  gloom.  He  must  shew  '  that  elasticity  of 
mind  and  buoyancy  of  spirit,  that  even  temper  and 
sunshine  disposition,  that  cheers  the  man  himself,  and 
all  that  know  him.'"  This  glow  in  a  Christian  atmos- 
phere is  the  token  of  a  good  conscience.  Thus  let  the 
world  see  happiness  to  be  a  felt  reality — an  expecta- 
tion abundantly  fulfilled — a  principle  heightening  and 
enlarging  to  all  eternity.  We  need  not  go  to  the 
world  for  happiness.  Its  resources  have  their  end. 
Here  is  a  principle  that  has  all  the  elements  of  true 
joy  in  itself — "a  well  of  water  springing  up  into 
everlasting  life."  (John,  iv.  14.)  Every  fascinated  child 
of  pleasure  is  an  object  of  compassion.  Bright  with- 
out— but  how  dark  and  hollow  within !  It  is  a  light 
tread,  but  it  is  the  path  of  death.  The  exterior  may 
"  be  blameless."  But  there  is  a  revolt  from  holy  and 
humbling  truth — a  stirring  up  of  the  native  enmity 
with  fearful  intensity.'  True  joy  has  its  own  charac- 
ter. It  is — as  the  heathen  philosopher  teaches — 'a 
serious  thing.'*  It  centres  in  truth.  It  is  the  natural 
ebullition  of  redeemed  souls,  singing  (Ps.  cxxvi.  1,  2) 
on  their  way  Zionward,  and  tuning  their  hearts  for 
the  everlasting  song.     (Isa.  xxxv.  10.)     Here  we  can 


^  Serran.  '  Mylne.  «  See  Philip,  iii.  6. 

*  Seneca,  quoted  by  Bp.  Reynolds.     See  Treatise  on  the  Passions 
and  Faculties  of  the  Soul,  chap.  xix. 


52  EXPOSITION   OF   ECCLESIASTES.  [CH.IL8. 

answer  the  question —  What  doeth  it  ?  Let  the  trial 
prove.  "  I  sat  under  his  shadow  with  great  delight, 
and  his  fruit  was  sweet  to  my  taste."  (Cant.  ii.  3.) 

3.  I  sought  in  mine  heart  to  give  myself  unto  wine,  yet 

acquainting  mine  heart  with  wisdom;  and  to  lay  hold 

on  folly,  till  I  might  see  ivhat  was  that  good  thing 

for  the  sons  of  men,  which  they  should  do  under  the 

heaven  aU  the  days  of  their  life, 

Solomon  here  records  a  third  most  extraordinary- 
experiment,  to  discover  the  object  of  his  search — 
Where  shall  it  be  found  ?  Wisdom  saith,  "  It  is  not  in 
me."  Pleasure,  with  the  same  impressive  emphasis 
saith,  "  It  is  not  in  me." '  If  neither  hath  it  singly,  let 
them  both  be  tried  together — the  intellectual  with  the 
sensual  pleasure — the  grosser  with  the  more  refined. 
His  purpose  was  to  give  himself  to  wine,  yet  acquainting 
his  heart  with  loisdom.  Was  not  this  venturing  on  the 
brink  of  the  precipice — a  wilful  indulgence  of  "the 
lust  of  the  flesh?"  But  if  we  are  not  seeking  heavenly 
pleasures,  we  shall  soon  be  hankering  after  those  that 
are  shadowy  and  delusive.  While  they  last,  indeed, 
they  are  nothing  for  the  great  ends  of  soothing  sorrow, 
satisfying  want,  quieting  conscience.  And  when  they 
have  passed  away — they  are — as  Bp.  Taylor  solemnly 
warns  us — '  nowhere  but  in  God's  Book,  deposited  in 
the  conscience,  and  sealed  up  against  the  day  of  dread- 
ful account.'^    To  see  the  man  of  God  here!     Turn 

*  See  Job,  xxviii.  14. 

^  Sermon  on  The  Apples  of  Sodom. 


CH.  II.8.]  EXPOSITION   OF   ECCLESIASTES.  53 

we  back  again  to  the  glorious  day,  when  he  stood  with 
outstretched  hands  as  the  chief  minister  of  his  people 
in  his  own  consecrated  temple.  Had  it  been  now 
demolished  —  not  one  stone  left  upon  another — the 
calamity  would  have  been  as  nothing  when  compared 
with  the  present  darkness  and  desolation  of  the  spirit- 
ual temple.  (Comp.  1  Kings,  viii.  22,  with  xi.  1-8.) 
How  desperate  is  the  wickedness  of  the  heart  of  man 
— even  of  regenerate  man !  The  sparks  of  unmortified 
corruption — long  kept  under — not  wholly  extinct — 
may  burst  out  into  a  flame,  even  after  apparent  matu- 
rity of  godliness.  Surely  to  grey  hairs  must  we  work 
out  our  salvation  with  fear  and  trembling"  (Philip,  ii. 
12) ;  adoring  the  mercy  and  forbearance  of  God,  that 
follows  his  backsliding  child  even  in  his  foulest  course, 
and  brings  him  back. 

We  cannot  suppose  that  Solomon  sympathized  in 
taste  with  the  carousals  of  ivine.  Indeed  he  declares 
that  he  did  it  '  not  viciously,  but  to  make  an  experi- 
ment.'* But  could  he  forget  the  danger  lest  true 
godliness  should  flow  out,  and  waste  away  in  the  exper- 
iment ?  Every  indulgence  would  tend  to  fix  the  heart 
to  a  most  ruinous  choice.  That  wisdom  tvith  which  his 
heart  ivas  acquainted^  could  not  give  a  right  balance 
in  such  a  mass  of  defilement.  Much  less  could  he 
expect  to  find  here  that  good  thing  for  the  sorts  of  men, 
while  he  was  "  making  provisions  for  the  flesh,  to  fulfil 
the  lusts  thereof."  (Rom.  xiii.  14.) 

Elsewhere  he  directs  a  moderate  use  oi  ivi7ie.  (Chap. 

*  Bp.  Reynolds.  Henry  seems  to  admit  this  excuse — "He  went 
over  into  the  enemies'  country,  not  as  a  deserter,  but  a  spy,  to  discover 
the  nakedness  of  the  land." 


64  EXPOSITION   OP   ECCLESIASTES.  [CH.II.8. 

ix.  9.  Prov.  xxxi.  6,  1.  Comp.  Ps.  civ.  15.)  But 
though  his  vnsdom  might  have  in  some  degree  kept 
him  master  of  his  pleasures,  and  restrained  him  from 
foul  excess  (which  is  not  numbered  among  his  sins) ; 
yet  to  give  hirtiself  to  wine  was  transgressing  the 
bounds  of  godly  liberty.  Could  he  hope  to  maintain 
communion  with  God,  in  the  merriment  of  the  con- 
vivial board  ?  Was  it  not  quickening  those  members 
of  the  earth,  "which  we  are  bound  to  mortify?"  (Col. 
iii.  5.)  How  could  he  fix  his  own  bounds  of  restraint? 
"  Wine  is  a  mocker."  (Prov.  xx.  1.)  Who  under  the 
power  of  this  cheat  could  venture  to  say — "  Thus  far 
will  I  go,  and  no  further  ?  "  There  is,  indeed,  a  great 
subtilty  of  delusion  in  the  effort  to  lay  hold  on  folly  ^  as 
an  experiment,  for  the  purpose  of  exposure.  Self- 
discipline  and  self-distrust  are  the  laws  of  self-preser- 
vation. The  real  good  of  which  we  are  in  search,  is 
to  be  found  in  a  higher  and  holier  clime.  Of  one  ray 
of  reconciliation  and  love  will  we  not  say — "  Thou 
hast  put  gladness  in  my  heart,  more  than  in  the  time 
that  their  wine  increased?"  (Ps.  iv.  6,  7.) 

These  pleasures  must  surely  have  "  taken  away  the  " 
wise  man's  "  heart,"  ^  when  he  attempted  to  link  them 
with  holy  communion  with  his  God.  The  purity  of  a 
godly  taste  can  only  be  maintained  in  a  close  and  heav- 
enly walk.  When  the  heart  is  right,  this  will  be  the 
life  which  our  soul  loves,  and  in  which  alone  we  shall 
desire  to  live. — '  To  read,  to  think,  to  love,  to  hope,  to 
pray — these  are  the  things  that  make  men  happy.' ^ 


*  See  Hos.  iv.  11. 

'  Ruskin's  Modern  Painters,  vol.  iii.  310. 


CH.  II.  4-11.]        EXPOSITION   OF  ECCLESIASTES.  65 

4.  I  niadc  mc  great  loorhs ;  I  huilded  me  houses;  I 
planted  me  vineyards :  5.  I  made  m^e  gardens  and 
orchards ;  and  I  planted  trees  in  tJiem  of  aU  kinds 
of  fruit :  6.  /  made  me  pools  of  water,  to  water 
thereioith  the  wood  that  hringeth  forth  trees :  Y.  / 
got  me  servants  and  maidens,  and  Jiad  servants  horn 
in  my  house  ;  also  I  had  great  possessions  of  great 
and  small  cattle  above  all  that  ivere  in  Jerusalem 
hefore  me:  8.  / gathered  me  also  silver  and  gold  and 
the  peculiar  treasure  of  Icings  and  of  the  provinces  ; 
I  gat  me  men  siiigers  and  women  singers,  and  the  de- 
lights of  the  sons  of  men,  as  musical  instruments,  and 
that  of  all  sorts.  9.  So  I  loas  great,  and  iTicreased 
more  than  all  tJiat  were  hefore  me  in  Jerusalem  ;  also 
my  wisdom  remained  tuith  me.  10.  And  whatsoever 
mine  eyes  desired  I  kept  not  from  them  ;  I  withheld 
not  my  heart  from  any  joy  ;  for  my  heart  rejoiced  in 
dU  my  labour  ;  and  this  teas  my  portion  of  all  my 
labour.  11.  Then  I  looked  on  all  the  works  that  my 
hands  hod  wrought,  and  on  the  labour  that  I  had  la- 
boured to  do :  and  behold,  all  was  vanity  and  vexation 
of  spirit,  and  there  ivas  no  profit  under  the  sun. 

Perhaps  the  whole  course  of  this  world's  experience 
does  not  furnish  a  more  vivid  picture  of  the  unsatis- 
factory nature  of  earthly  greatness.  No  element  of 
rest  or  pleasure  seems  to  be  wanting.  And  yet  the 
result  is  barren  indeed.  It  is  the  converse  of  the 
Christian.  He  seems  to  be  "  possessing  all  things  ;" 
yet  in  reality  it  is — "  having  nothing."  (Comp.  2  Cor. 
vi.  10.)  God  employed  Solomon  not  only  to  shew 
the  picture,  but  to  shew  it — as  we  have  before  hinted 


56  EXPOSITION   OF  ECCLESIASTES.        [OH.  II.  4-11. 

— from  his  own  experience.  He  therefore  poured  in 
upon  him  the  full  confluence  of  earthly  happiness,  that 
he  might  see,  and  prove,  and  tell  its  utter  insufficiency 
for  rest.  Here  is  therefore,  '  not  only  that  general 
map  of  the  world,  that  all  things  are  vanity  and  vexa- 
tion of  spirit,  but  many  other  more  particular  cards.'  ^ 
The  many  broken  cisterns  that  he  had  tried  —  the 
wormwood  that  he  had  tasted  from  so  many  streams 
of  earthly  enjoyment — all  set  forth  in  detail  a  vivid 
picture  fraught  with  instruction. 

Solomon's  metropolis  must  have  been  the  wonder 
of  the  world.  He  mode  Tiwiself  great  works.  His 
houses,  from  their  description,  must  have  been  wonder- 
ful buildings,  both  as  to  art  and  magnificence'' — ^framed 
probably,  like  the  buildings  of  Babylon,  for  state  or 
for  pleasure.  (Dan.  iv.  28  30.)  His  vineyards,  or- 
chards, and  gardens,  were  filled  with  trees  (Cant.  viii. 
11 ;  vi.  2  ;  iv.  13),  pools  of  water,  with  some  mechani- 
cal contrivance  for  conveying  it.  (Comp.  2  Kings, 
xviii.  17  ;  xx.  20.)  His  retinue  of  servants,  no  less 
than  his  house,  commanded  the  Queen  of  Sheba's  high- 
est admiration.  (1  Kings,  x.  5-8.)  His  extensive 
herds  and  flocks  (lb.  iv.  23,  26,  28)  were  beyond  what 

^  Lord  Bacon's  Advancement  of  Learning,  B.  IL  xxiii.  41. 

**  1  Eling,  vii.  1-13;  ix.  15-17,  19.  The  splendid  remains  of  art, 
which  are  still  found  in  the  countries  under  his  rule,  have  been  as- 
cribed to  him.  But  the  Grecian  style  of  architecture  seems  to  point 
to  a  much  later  date.  '  The  house  that  he  built  was  one  of  the  sights 
that  overwhelmed  the  Queen  of  Sheba  with  astonishment.'  (lb.  x.  4.) 
Mr.  Fergusson  ably  contends  for  the  analogy  of  Solomon's  houses  to 
the  Assyrian  palaces. — Nineveh  and  Fersepolis  Restored,  Chapter  on  Jeru- 
salem, pp.  225,  &C.  See  also  Layard's  Nineveh  and  Bahylm,  pp.  642- 
650. 


^^. 


CH.  II.  4-11.]        EXPOSITION  OP  ECCLESIASTH^^  57  ,^  > 

had  heretofore  been  known.  Immense  ^reCR^?W-%^\TJ^ 
silver  and  gold — all  that  was  rare  and  precious-^^ 
flowed  in  from  all  quarters.  (lb.  ix.  26-28  ;  x.  10,  14, 
15,  25,  27,  28.)  Vocal  and  instrumental  music  minis- 
tered to  his  indulgence.  (Comp.  2  Sam.  xix.  35  ;  2 
Chron.  xxxv.  25.)  His  intellectual  ivisdom  remained, 
tuith  him  (alas  I  his  spiritual  wisdom  had  departed),  to 
give  the  full  scope  to  his  comprehensive  mind.  Added 
to  this — he  had  the  most  free  and  unabated  enjoyment 
of  his  resources.  There  was  little  of  outward  tumult 
to  disturb.  (1  Kings,  iv.  25.) — All  therefore  that 
royal  treasures  could  procure,  largeness  of  heart  de- 
sire, vast  wisdom  contrive — this  was  the  portion  of  his 
labour — the  rejoicing  of  his  heart. 

And  yet,  when  he  looked  hack  on  all  his  works  ivhich 
he  had  wrought,  and  the  labour  which  he  had  laboured,  it 
seemed  only  as  the  chasing  of  shadows.  The  pleasure 
faded  with  the  novelty.  The  appetite  w^as  palled 
without  satisfaction.  The  sad  vacuity  still  remained 
— a  wearisome  vexation,  as  if  *  he  had  been  abundantly 
filled  with  the  wind,'^  or  "  feeding  upon  ashes."  (Isa. 
xliv.  20.)  Here,  then,  is  the  man,  who  drank  the  full- 
est cup  of  earth's  best  joy — who  '  set  nature  on  the 
rack  to  confess  its  uttermost  strength  for  the  delight- 
ing and  satisfying  of  man.'  ^  What  the  result  is,  hear 
from  his  own  mouth — vanity  and  vexation.  '  To  so 
small  a  purpose  is  it ' — as  Lord  Bacon  remarks — •  to 
have  an  erected  face  towards  heaven,  and  a  perpetual 
grovelling  spirit  upon  earth,  eating  dust,  as  doth  the 

Beza  in  loco. 

*  Leighton's  Sermon  on  Ps.  cxix.  96. 
3* 


58  EXPOSITION   OF  ECCLESIASTES.        [CII.  II.  4-11. 

serpent.'  *  Is  not,  then,  the  lowest  condition  in  godli- 
ness far  happier  and  far  safer  than  the  highest  ground 
of  earthly  prosperity  ?  And  yet  so  strong  is  the  spell 
of  delusion,  that  Solomon's  experiment  continues  to 
be  tried  with  the  same  unvarying  result — There  is  no 
profit  under  the  sun.  '  The  man  wakes  from  his  dream, 
and  finds  that  he  possesses  not  an  atom  of  the  rich  pos- 
sessions he  had  dreamed  of.'  *  Take  the  lesson  from  one 
of  this  world's  brightest  favourites  :  '  I  shall  never ' — 
wrote  Sir  Walter  Scott  at  the  last — '  see  the  threescore 
and  ten,  and  shall  be  summed  up  at  a  discount.  No 
help  for  it,  and  no  matter  either.' '  In  so  dark  a  cloud 
set  one  of  the  finest  suns  of  human  intellect ! 

Unrestrained  desire  was  the  source  of  this  vanity 
and  vexation.  He  would  heep  hack  from  his  eyes 
nothing  that  they  desired.  How  little  was  this  in  the 
spirit  of  his  father's  prayer — "  Turn  away  mine  eyes 
from  beholding  vanity  !"  *    Wisdom's  voice  warns  not 

^  Advancement  of  Learning,  ut  supra.  ^  Lorin. 

^  Lockharts  Life,  vol.  ix.  pp.  61,  62.  'We  cannot  wonder  at  this 
dark  passage,  if  the  judgment  given  by  one  of  our  first  writers  be 
correct  in  any  degree.     *'  Nothing  is  more  notable  or  sorrowful  in 

Scott's  mind,  than  his  incapacity  of  steady  belief  in  anything 

He  is  educated  a  Presbyterian,  and  remains  one,  because  he  thinks  it  is 
the  most  sensible  thing  he  can  do,  if  he  is  to  live  in  Edinburgh.  But 
he  thinks  Romanism  more  picturesque,  and  profaneness  more  gentle- 
manly—does not  see  that  anything  affects  human  life,  but  love,  cour- 
age, and  destiny.  Throughout  all  his  work  there  is  no  evidence  of 
any  purpose,  but  to  wile  away  the  hour.  All  his  thoughts  were,  in 
their  outcome  and  end,  less  than  nothing  and  vanity."' — Ruskin's 
Modern  Painters,  vol.  iii.  pp.  270-212. 

*  Ps.  cxix.  31.  See  the  patriarch's  wise  resolve,  Job,  xxxi.  I. 
Comp.  Augustine's  humbling  and  instructive  exercises— '  Suffer  not 
these  to  hold  possession  of  my  soul.     Let  my  God  rather  be  I  ord  of 


OH.  IL  4-11.]         EXPOSITION   OP   ECCLESIASTES.  ^ 

to  cast  one  hankering  look  toward  the  wilderness. 
Its  unholy  breath  fades  the  freshness  and  purity  of  our 
enjoyment.  It  is  in  the  spiritual  world  that  we  real- 
ize things  in  their  true  colour.  '  The  empire  of  the 
whole  world  ' — said  the  noble  Luther — '  is  but  a  crust 
to  be  thrown  to  a  dog.'  ^  The  highest  honour  in  science 
forced  from  Henry  Martyn  the  confession  at  the  mo- 
ment of  success — '  I  have  grasped  a  shadow  I'  ^ 

Mistake  not,  then,  the  glare  of  this  world's  glory' 
for  solid  happiness.  God  would  have  us  rejoice  in  our 
labour — enjoy  our  earthly  blessings,  but  not  rest  in 
them — "  Rejoice,  as  though  we  rejoiced  not."  ^  A  mo- 
mentary pleasure  is  all  that  can  be  looked  for.  Let 
earth  be  the  cistern  only,  not  the  fountain.  Let  its 
best  blessing  be  loved  after  him — for  him — as  the  sun- 
beam of  his  love.  Let  nothing  of  earth  be  our  rest 
— God  never  intended  so  poor  a  portion  for  his  re- 
deemed ones.  Our  rest  is  built  upon  unchangeable 
promises.  Meanwhile  the  real  joy  is,  when  God  is  the 
centre,  and  the  Saviour  (as  one  of  the  German  Re- 
formers beautifully  expresses  it)  is  to  us  "  the  treasure 
and  the  key  of  all  the  good  things  of  God.'  *  What 
were  the  pleasures  of  Solomon's  earthly  Paradise, 
compared  with  the  unspeakable  delight  of  "  eating  of 
the  tree  of  life,  which  is  in  the  midst  of  the  Paradise 
of  God !"  (Rev.  ii.  7.) 

12.  And  I  turned  myself  to  behold  taisdom,  and  mad- 

it,  who  made  all  these.  Very  good  they  be  indeed  ;  yet  is  he  very 
good,  not  they.  — Confess.  Book  x.  c.  34. 

^  Quoted  by  Cecil.  »  Life,  Part  I. 

•  See  1  Cor.  vii.  29-31.  *  Brentius  in  loco.    12mo.  1628. 


^60  EXPOSITION   OF   ECCLESIASTES.       [CH.  II.  12-16. 

ness,  and  folly  :  for  what  can  the  man  do  that  cometh 
after  the  King  ?  even  that  ivhich  hath  been  already 
done.  13.  Then  I  saw  that  wisdom  excelleth  folly ^ 
as  far  as  light  excelleth  darlcness.  14.  The  luise 
man^s  eyes  are  in  his  head ;  hut  the  fool  walketh  in 
darkness :  and  I  myself  perceived  also  that  one  event 
happeneth  to  the^n  all.  15.  Then  said  I  in  my  hearty 
As  it  happeneth  to  the  fool,  so  it  happeneth  even  to 
me  ;  and  why  ivas  I  then  more  tvise  ?  Then  I  said 
in  my  heart,  tJiat  this  also  is  vanity. 

Solomon  had  tried  wisdom  and  folly — both  sepa- 
rately and  together— as  independent  sources  of  happi- 
ness. He  had  pronounced  judgment  upon  them  as 
vanity  and  vexation.  But  might  he  not  have  passed 
over  some  matters  of  weight  in  the  decision  ?  A 
second  review  might  discover  some  error.  He  tur7is 
himself  therefore,  as  he  had  done  before  (chap.  i.  17), 
to  behold  the  two  things,  and  compare  together  his 
contrary  experiments  of  wisdom  and  folly.  But  here 
is  no  retractation  —  no  modifying  of  his  judgment. 
Though  it  was  only  the  judgment  of  one  man  ;  yet 
who  could  come  after  the  King — with  such  a  vast  mind 
and  treasure  ?  The  trial  would  only  be  what  had  been 
already  done.  The  search  of  happiness  in  anything 
beside  God  must  be  disappointment. 

Yet  though  ivisdom,  as  a  source  of  rest,  bears  the 
stamp  of  vanity,  we  must  not  underrate  its  relative 
value.  It  is  the  gift  of  God,  opening  to  us  channels 
of  rich  pleasure  and  important  usefulness  to  our  fel- 
low-creatures. It  excelleth  folly,  as  far  as  light  excelleth 
darkness.     The  wise  man''s  eyes  are  in  his  head — look- 


CH.  II.  ia-16.]       EXPOSITION   OF   ECCLESIASTES.  61 

ing  as  from  a  watch-tower — ready  for  instant  use — 
discovering  distant  or  unexpected  trial.  Thus  when 
the  trial  comes — '  Do  not  I  know  who  hath  appointed 
it  ?  Shall  not  I  commune  with  him  about  it  ?  Can- 
not he  who  sent  it,  stay  me  under  it  ?'  Here,  Chris- 
tian, is  your  straight,  clear,  onward  course.  If  some- 
times "  faint,"  always  "  pursuing  "  (Judg.  viii.  4),  going 
through  darkness  and  light — storm  and  sunshine — one 
object  in  view — knowing  that  there  is  no  progress 
without  unlimited  confidence,  and  that  nothing  can  be 
the  way  of  duty,  that  is  contrary  to  any  other  known 
duty. 

Now  turn  our  eyes  to  the  fooV — walking  in  darkness 
(be  it  remembered — responsible  darkness).  It  is  as  if 
his  eyes — instead  of  being  in  his  head — were  at  his 
back.  He  blunders  on  as  if  he  were  blind,  or  in  the 
dark  ;  his  steps  going  backward,  running  in  his  own 
folly.  'He  wants  the  lantern  of  God's  Word  and 
Spirit  to  direct  him  into  a  right  path.'  ^  Whatever  be 
his  earthly  wisdom,  an  angel  would  say  of  such  a  man 
— "  There  goes  a  poor  blind  creature,  groping  his  way 
to  hell."' 

But  a  melancholy  sight  it  is — to  see  natural  light 
breaking  in  upon  the  mind,  without  one  ray  of  spirit- 
ual light  dawning  upon  the  heart !  the  want  of  reality 
— of  Divine  impression — laborious  trifling  in  the  let- 
ter of  Scripture — knowing  nothing  of  His  teaching. 


*  Seo  the  same  coutrast,  c.  x.  2. 

*  A  Familiar  Commentarie  on  Ecclesiastcs,  by  Thomas  Grainger,  4to. 
1621. 

'  Cecil's  Original  Thoughts,  p.  205. 


62  EXPOSITION  OF  ECCLESIASTES.      [CH.  II.  16, 17. 

wliom  Augustine  beautifully  designates  as  the  '  inner 
master  of  the  inner  man — teaching  in  the  school  of 
the  breast.' ' 

But  wide  as  is  the  difference  between  the  wise  man 
and  the  fool^  on  some  points  they  are  one.  Solomon 
himself  was  on  the  same  level  with  his  meanest  pau- 
per. Both  were  subject  to  the  same  vicissitudes  of 
Providence.^  The  same  last  event  laid  them  low 
together.  ^''Wliy  was  I  then  more  loisef  What  is 
the  use  of  my  wisdom,  if  at  the  last  it  brings  me  to 
no  higher  level  than  the  fool  V  Here  surely  the  wise 
man  becomes  the  fool — disputing  the  ways  of  God — 
looking  for  some  elevation  above  his  fellow-creatures. 
Such  is  the  depth  of  selfishness  and  depravity  yet  to 
be  purged  out !  Only  another  picture  !  This  is  also 
vanity.  0  my  God!  how  does  every  view  within 
bring  fresh  matter  for  self-loathing  in  thy  sight! 
Where  is  the  natural  heart,  without  some  niche  to  the 
chosen  idol  ?  Is  the  renewed  heart  gaining  ground 
in  the  struggle — the  hard  and  fierce  struggle — with 
its  deadly  influence? 

16.  For  there  is  no  remembrance  of  the  wise  more  than  of 
the  fool  for  ever  ;  seeing  that  which  now  is  in  the  days 
to  come  shall  all  he  forgotten.  And  how  dieth  the  wise 
man  f  As  the  fool.  17.  Therefore  I  hated  life ;  he- 
cause  the  work  that  is  wrought  under  the  sun  is  grievous 
unto  me:  for  all  is  vanity  and  vexation  of  spirit. 

We  have  been  before  reminded  how  fleeting  is  the 

^  See  hia  Confessions,  B.  IX.  c.  9.  '  See  Chap.  ix.  2. 


CII.  II.  16,  IT.]       EXPOSITION   OF   ECCLESIA8TES.  63 

rememhrance  of  names  mighty  in  their  generation.* 
The  great  actors,  that  fixed  the  eyes  of  their  fellow- 
men,  and  kept  the  world  awake — where  are  they? 
'Time  is  a  depth,  that  swallows  up  all  things.'^  The 
man  of  science  hoped  to  secure — though  not  his  body 
— yet  his  name  from  decay.  But  to  the  mass  there  is 
often  no  remembj-ance  of  the  wise  more  than  the  fooL 
Every  new  generation  raises  up  a  new  race  of  rivals 
for  renown.  But  after  a  short-lived  day,  that  which 
now  is,  in  the  days  to  come  shall  all  he  forgotten.  Few, 
comparatively,  survive  the  wreck  of  time.  Such  a 
phantom  of  life  is  posthumous  fame.^  Soon  comes  the 
levelling  stroke — How  dieth  the  wise  man?  As  (he  fool. 
The  grave  is  the  "  long  home"  (chap.  xii.  4)  for  both 
till  the  resurrection  morn. 

But  take  another  contrast  of  the  two  classes — how 
different  the  issue !  For  the  one  is  secured  "  everlast- 
ing rememhrance ;"  the  other  is  doomed  to  degraded 
oblivion.  (Ps.  cxii.  6.  Prov.  x.  7.) — Does  the  one  die 
as  the  other?  Darkness  and  light  are  not  more  differ- 
ent. Hear  the  wise  man's  history  of  them  both. 
"  The  wicked  is  driven  away  in  his  wickedness  :  but 
the  righteous  hath  hope  in  his  death.  (Prov.  xiv.  32.) 
'  The  one  is  dead,  even  while  he  is  alive.  The  other 
lives  even  in  death.'* 

*  See  Chap.  i.  11.  "  Grainger. 

'  *  Posthumous  reputation  !'  said  the  venerable  Scott  on  his  death-bed 
(who  had  as  strong  a  claim  to  it  as  most  of  his  fellow-men),  *  the  veriest 
bubble,  with  which  the  devil  ever  deluded  a  wretched  mortal !  But 
posthumous  usefulness,  in  that  there  is  indeed  something.  That  was  what 
Moses  desired,  and  Joshua,  and  David,  and  the  prophets — the  Apostles 
also — and  most  of  all,  our  Lord  Jesus  Christ.' 

*  Bp.  Reynolds. 


64  EXPOSITION    OF   ECCLESIASTES.       [CH.  XL  16,  IT. 

Yet  this  equalizing  level  was  a  source  of  deep  ex- 
ercise to  tlh'^  Preacher.  Estranged  as  he  now  was  from 
God,  frctfalness  stirred  up — if  not  an  hatred' — yet  a 
disgust  and  weariness  of  life.     All  was  now  become  a 

\J  grievous  vanity.  To  die  and  be  forgotten  as  the  fool — 
to  the  man  of  wisdom — this  seems  living  to  no  purpose. 
He  would  almost  as  soon  be  blotted  out  of  life,  as  be 
disappointed  of  his  airy  vision — an  enduring  name. 
When  self  is  thus  the  centre  of  happiness — the  great 
end  of  life — what  a  treasure  of  vanity  do  we  lay  in 
store  for  ourselves  !  Would  it  not  have  been  better 
for  Solomon — instead  of  being  weary  of  his  life, '  rather 
to  have  been  weary  of  his  sin  in  seeking  happiness  in 
earthly  things  V  "^  Again — the  contrast  forces  itself 
upon  us — Solomon  once  consecrating  his  high  wisdom 
to  the  glory  of  God — now  alienating  it  from  the  great 
object,  and  all  his  life  vanity  and  vexation  of  spirit! 

This  disrelish  of  life  belongs  both  to  the  ungodly  and 
the  godly,  though  on  very  different  grounds.'  '  I  hate 
life^ — wrote  Voltaire  to  his  friend — '  and  yet  I  am 
afraid  to  die.'     Can  we  wonder  ?     The  infidel's  bosom, 

4  so  full  of  disappointed  ambition — tormenting  con- 
science— a  dark  eternity !  Hell  seemed  to  have  begun 
on  earth.  Thus  it  is  with  the  mass  of  the  world — 
burdened  with  present  evils — no  sunbeam  in  the  pros- 

*  The  word  used  here  and  in  the  next  verse  means — not  only  to  hate 
in  the  literal  sense  of  the  terra,  but  to  have  little  regard  for — to  be  in- 
different to.  (Gen.  xxix.  30,  31.)  Taylor's  Hebreio  Cmcwdance. 
Geier  translates  it — '  I  have  loved  less.  I  have  not  cared  for — I  have 
not  made  of  great  account.' 

"  Cotton. 

'  Lavater,  in  EcdesiaMen.  Tigurini,  12mo.  1584. 


CH.  II.  16, 17.]       EXPOSITION   OP   ECCLESIASTES.  65 

pect — either  not  believing  the  life  beyond — or  with  no 
hope  of  attaining  it.^  And  even  in  minds  cast  in  a 
better  mould,  the  revolt  still  remains  in  fretfulness  and 
impatience.^  Nothing  can  set  things  right,  or  keep 
them  so,  but  the  clear  confidence  that  God's  will  is  our 
happiness,  and  that  all  is  ordered  in  the  school  of  dis- 
cipline, so  as  to  "  work  together  for  our  good."  (Rom. 
viii.  28.)  '  Thou  bruisest  me,  0  Lord' — said  the  dying 
Calvin,  in  a  moment  of  intense  suffering — '  but  it  amply 
sufficeth  me,  that  it  is  thy  hand.'^  '  My  affliction' — 
said  another  saint  at  the  same  crisis — '  is  but  the  smit- 
ing of  his  merciful  hand,  and  therefore  it  is  an  oint- 
ment savouring  of  heaven.'* 

This  tsedium  of  life  in  a  Christian  habit  is  in  a 
heavenly  mould.  It  is  the  weariness  of  the  man  of  God 
in  the  conflict.  Happy  though  he  be,  "  he  groans, 
being  burdened" — a  tempting  enemy,  a  corrupt  heart 
— a  disappointing  world — all  quicken  the  "  desire  to 
depart,  and  to  be  with  Christ,  which  is  very  far  better." 


■  See  also  Lord  Chesterfield's  Letter,  pp.  4.  5.  P.  Perthes  gives  an 
affecting  account  of  a  visit  to  his  friend  Niebuhr  (see  his  Life  and  Letters, 
i.  350)  shortly  before  his  death.  *  The  purer  his  heart— the  deeper  his 
sensibilities —the  more  he  feels  the  want  of  some  firm  support  for  his 
soul.  He  fights  with  uncertainty,  and  quarrels  with  life.  He  said  to 
me,  I  am  weaty  of  life ;  only  the  children  bind  me  to  it.  He  repeatedly 
expres.sed  the  bitterest  contempt  for  mankind.  And,  in  short,  the 
spiritual  condition  of  this  remarkable  man  cuts  me  to  the  heart,  and 
his  outpourings  alternately  elevated  and  horrified  me.' — Memoirs  of 
Frederick  Perthes,  iL  123. 

^  Job,  iii.  1.  Elijah,  1  Kings,  xix.  4.  Jeremiah,  xx.  14,  15.  Jonah ^ 
iv.  3. 

'  Scott's  Contin.  of  Milner  ;  Life  of  Calvin,  p.  4'74. 

*  Life  of  Rev.  J.  Macdonald,  Missionary  at  Calcutta. 


66  EXPOSITIOX   OF   ECCLESIASTES.       [CU.  11. 18-23. 

(Philip,  i.  23,  Gr.)  Oh  !  let  not  the  cry  be  dormant  or 
feeble — '  Come,  Lord  Jesus,  come  quickly.'  (Rev.  xxii. 
20.) 

18.  Tea,  I  hated  all  my  labour  which  I  had  taken  under 
the  sun :  because  I  should  leave  it  unto  the  'man  that 
shall  be  after  me.  19.  And  who  knoweth  whether  he 
shall  be  a  wise  man  or  a  fool  ?  yet  shall  he  have  rule 
over  all  my  labour  wherein  I  have  laboured^  and  where- 
in I  have  shewed  myself  wise  under  the  sun.  This  is 
also  vanity.  20.  Therefore  I  went  about  to  cause  my 
heart  to  despair  of  all  the  labour  which  I  took  under  the 
sun.  21.  For  there  is  a  man  whose  labour  is  in  wisdom, 
and  in  knowledge,  and  in  equity ;  yet  to  a  man  that 
hath  not  laboured  therein  shall  he  leave  it  for  his  portion. 
This  also  is  vanity  and  a  great  evil.  22.  For  what 
hath  man  of  all  his  labour,  and  of  the  vexation  of  his 
heart,  wherein  he  hath  laboured  under  the  sun?  23. 
For  all  his  days  are  sorrows,  and  his  travail  grief ;  yea, 
his  heart  taketh  not  rest  in  the  night.  This  is  also 
vanity. 

This  passage  presents  another  aspect  of  vanity,  and 
to  the  wise  man  a  great  grief.  All  his  great  works  of 
wisdom  and  labour,  which  had  ministered  to  him  a 
temporary  satisfaction,  after  a  while  became  to  him 
objects  of  disgust.  They  must  be  left,  and  to  whom  he 
could  not  tell.  David  had  no  such  anxieties.  His 
heart  had  not  been  set  upon  his  treasures,  and  there- 
fore it  was  no  sacrifice  to  him  to  part  with  them. 
Besides,  he  well  knew  the  consecrated  use  to  which  his 
wise  son  would  apply  them.    (1  Chron.  xxviii.  11-21  ; 


CIT.  II.  15^23.]       EXPOSITION   OP   ECCLESIASTES.  67 

xxix.  1-22.)  But  Solomon  probably  had  his  forebod- 
ings of  the  man  luJio  should  come  after  him.  And  the 
history  of  the  son  fully  justified  the  anxious  question — 
Who  hwtveth  whether  he  shall  he  a  ivise  man  or  a  fool  ? 
(Ps.  xlix.  10.  Comp.  xxxix.  6.)  So  deeply  did  this 
trial  touch  the  Preacher,  that  he  again  adverts  to  it. 
Must  he — after  a  life  of  labour  in  ivisdom,  knowledge, 
and  equity — must  he  after  all  become  a  drudge  to  his 
successor,  of  whom  he  knows  nothing  with  any  certain- 
ty ?  What  advantage  hath  he  of  all  his  labour  ?  ^  He 
heaps  up  his  words  one  upon  another  {labour,  sorrow, 
grief,  travail),  to  describe  more  emphatically  the  pain- 
fulness  of  his  exercise. 

And  yet  this  great  evil  may  have  been  overruled  for 
Solomon's  good.  His  heart  had  clung  to  the  world,  and 
it  required  sharp  discipline  to  break  it  away.  '  Often 
had  he  bored  and  sunk  into  the  earth  for  some  rich 
mine  of  satisfaction.'^  But  repeated  failures  caused 
his  heart  to  despair.  And  might  not  this  restlessness 
of  earthly  rest  have  been  his  Father's  restoring  dis- 
cipline? This  is  the  canker  on  the  supreme  pursuit  of 
this  world's  portion.  We  may  possess  the  creature, 
but  never  shall  we  enjoy  it,  till  God  is  on  the  throne 
above  it.  (Ps.  Ixxiii.  25.)  There  will  be  no  cleaving 
to  God,  till  the  vanity  of  all,  in  comparison  with  him, 
has  been  experimentally  acknowledged.  0  my  God  I 
may  I  feel  the  vanity  of  everything  that  turns  away 
my  heart  from  thee  I  We  must  have  an  holdfast  some- 
where ;  and  we  sought  it  in  the  creature,  because  we 
knew  not  where  else  to  look  for  it.  But  when  we 
have  once  gained  an  everlasting  footing  on  an  un- 
*  See  Chap.  i.  8 ;  iii.  9.  *  Henry. 


68  EXPOSITION   OF   ECCLESIA8TES.       [CH.  II.  18-28. 

changeable  covenant — better  promises — higher  privi- 
leges— richer  prospects,  fix  our  hearts,  and  "  give  us 
peace :  not  as  the  world  giveth."  (John  xiv.  27.) 

The  special  trial,  however,  to  which  Solomon  here 
alludes,  presses  heavily  upon  many  a  Christian  heart. 
The  fruits  of  our  labour — in  wisdom  and  hnoivledge — or 
in  providential  gifts — will  they  descend  from  us  into 
worthy,  or  unworthy  hands?  to  a  wise  man,  or  a  fool? 
will  they  be  devoted  to  the  Church,  or  be  desecrated 
to  the  world  ?  Shall  we  be  able  to  perpetuate  a  good 
name  in  godly,  well-doing  children,  and  to  commit  our 
trust  into  their  hands  with  peaceful  confidence  ?  How 
does  this  anxious  exercise  urge  upon  us  the  obligation 
of  training  our  children  for  God  I  Hence  a  lively 
glow  to  our  last  act  of  parental  faith.  If  there  be  a 
cloud  upon  our  setting  sun,  behind  that  cloud  will  be 
"a  sun  that  goeth  down  no  more" — the  display  of 
eternal  love  and  faithfulness. 

If  this  be  a  sore  "  trial  of  faith  "  to  the  Christian, 
what  is  the  threatened  chastisement  to  the  ungodly ! 
(v.  26.  Deut.  xxviii.  BO-3'3.)  Without  a  refuge- 
without  covenant  promises  —  without  sustaining  sup- 
port! All  his  labour  barren!  All  his  days — not 
sorrowful  only,  but  actual  sorrow — the  very  mass  of 
sorrow  and  grief- — a  mind  racked  with  care.  Even 
night  brings  no  rest.  '  See  what  fools  they  are,  that 
make  themselves  drudges  to  the  world,  and  do  not 
make  G-od  their  rest ' ' — all  is  vanity.  Who  will  not 
listen  to  the  pleading  voice  of  the  Saviour — contrast- 
ing this  field  of  fruitless  disappointment  with  his  own 

*  Henry. 


CH.  II.  24-26.]       EXPOSITION   OF   ECCLESIASTES.  69 

offer  of  solid  peace  and  satisfaction?  "Wherefore 
spend  ye  your  money  for  that  which  is  not  bread,  and 
your  labour  for  that  which  satisfieth  not  ?  Hearken 
diligently  unto  me,  and  eat  ye  that  which  is  good,  and 
let  your  soul  delight  itself  in  fatness."  (Isa.  Iv.  2.) 
Welcome  every  sinner,  that  feels  his  need  of  this 
precious  remedy! 

24.  There  is  nothing  better  for  a  man.,  than  that  he  should 
eat  and  drink ^  and  that  he,  should  make  his  soul  enjoy 
good  in  his  labour.  This  also  I  saw,  that  it  was  from 
the  hand  of  God.  25.  For  who  can  eat,  or  who  else 
can  hapten  hereunto,  more  than  I?  26.  For  God 
giveth  to  a  man  that  is  good  in  his  sight  wisdom,  and 
knoivledge,  and  joy :  but  to  the  sinner  he  giveth  travail, 
to  gather  and  to  heap  up,  that  he  may  give  to  him  that 
is  good  before  God.  This  also  is  vanity  and  vexor 
tion  of  spirit. 

The  surface  view  of  this  passage  might  seem  to 
savour  of  the  rule — "  Let  us  eat  and  drink,  for  to-mor- 
row we  die."  (1  Cor.  xv.  32.  Comp.  Luke,  xii.  19.) 
But  did  Solomon  really  mean,  that  there  was  nothing 
better  for  a  mxin — for  a  sinner — with  an  immortal  soul 
— with  an  eternal  stake  at  issue — nothing  better  for  him 
than  sensual  indulgence  ?  Far  from  it  I  The  case  be- 
fore us  determines  and  limits  his  true  meaning.  Solo- 
mon is  not  here  '  speaking  of  the  Supreme  good,  but 
of  that  greatest  good,  which  may  be  had  from  earthly 
things.'  ^     A  man  is  brooding  over  his  disappointments. 

'  Desvoenx's  L'mirtUicn  en  Eidesiades,  p.  22. 


YO  EXPOSITION   OP  ECCLESIASTES.       L<^H.  II.  24-26. 

Let  Mm  take  a  brighter,  and  a  more  thankful  view 
and  enjoyment  of  his  mercies.  (1  Tim.  vi.  17.  Comp. 
iv.  3-5  ;  Deut.  xvi.  11.)  Let  him  give  diligence  to 
prove  his  character — good  before  God ;  and  then,  in 
the  confidence  of  the  Divine  favour,  let  him  rejoice  in 
his  temporal  blessings.  This  pleasure  of  eating  and 
drinking  is  totally  distinct  from  the  mere  animal  ap- 
petite. It  recognizes  the  Christian  principle — "  whether 
ye  eat  or  drink — do  all  to  the  glory  of  God."  '  "  The 
world" — with  all  its  legitimate  enjoyments — is  the 
Christian's  portion.  (1  Cor.  iii.  22.) — None  beside 
have  right  to  them.  And  he  only  with  this  reserve — 
"using  the  world,  as  not  abusing  it."  (lb.  vii.  31.) — 
V making  its  pleasures  subordinate — not  primary.  For 
ill  does  it  become  us  to  give  our  first  joy  to  an  earthly 
feast,  with  the  bright  prospect  before  us — "  of  eating 
and  drinking  with  our  Lord  in  his  kingdom."  (Luke, 
xxii.  28-30.) 

We  might  ask  also — Whence  this  present  enjoyment  ? 
Is  it  not  reached  out  to  us  from  the  hand  of  God — that 

*  1  Cor.  X.  31.  'This,'  as  Geier  remarks,  ^iiClm§liaii=rnot  Epicu- 
rean doctrine.'  Pascal's  asceticism  belonged  to  a  very  different  school, 
to  a  religion  of  superstition  and  self-righteousness.  His  sister— Mrs. 
Perier — informs  us,  '  that  he  was  on  a  continual  war  against  his  senses, 
and  constantly  denied  them  everything  that  they  could  find  pleasure 
in.  When  necessity  forced  him  to  do  anything  from  which  he  might 
have  received  some  delight,  he  used  a  wonderful  art  to  withdraw  his 
mind  from  it,  lest  he  should  take  any  share  of  pleasure.' — Life  of  3L 
rascal,  p.  2G.  Amsterdam,  1711.  Much  more  in  accordance  with  the 
Gospel  was  the  spirit  and  experience  of  an  eminent  Christian — '  I  can 
truly  say,  that  while  I  become  daily  more  convinced  of  the  empty  and 
unsubstantial  nature  of  all  earthly  possessions  and  enjoyments,  I  find 
all  the  innocent  pleasures  and  accommodations  of  life  doubled  and 
trebled  to  me.' — Correspondence  of  Rev.  J.  T.  NoUige.     Seeleys. 


OH.il  24-26.]        EXPOSITION   OF   ECCLESIASTES.  Yl 

most  loving  Father,  whose  blessing  puts  love  into  all 
our  outward  mercies?  Can  we  think  anything  ill, 
that  comes  from  this  source  ?  Here  we  receive — not 
only  the  good  things  themselves,  but  the  power  to 
make  a  right  use  of  them.  The  Preacher  himself  could 
speak  with  a  deep-toned  experience. — For  loho  can  eat, 
or  ivho  haste  hei^eunfo,  more  than  he  f  '  What  power 
could  others  have  to  enjoy  them,  when  he  could  not  V  ^ 
And  yet  in  the  path  of  wandering  how  barren — yea—  - 
how  poisonous  was  the  sum  total  I  "  The  pleasant 
plants  were  planted,  and  set  with  strange  slips  ;  and 
the  harvest  was  a  heap  in  the  day  of  grief  and  of  des- 
perate sorrow."  (Isa.  xvii.  11.) 

This  seems  to  be  the  Divine  dispensation.  Good  w' 
and  evil  are  portioned  out  according  to  character. 
Where  the  stamp — Good  in  his  sight — is  broadly  mark- 
ed, gifts  and  grace  flow  out  abundantly.  Wisdom  and 
knowledge  brighten  the  path  heavenward.  Joy  glad- 
dens the  heart.  Common  mercies  are  sealed  with 
covenant  love.  Two  words  suffice  to  describe  the  man 
of  God's  present  happiness — "  Godliness  with  content- 
ment." (1  Tim.  vi.  6.)  '  This  only  makes  him  master 
of  the  utmost  comfort  worldly  things  can  afford.''' 
Here  is  the  substance  of  "  the  promise  of  the  life  that 
now  is,"  and  the  earnest  "  of  that  which  is  to  come." 
(1  Tim.  iv.  8.)  In  this  school  of  Divine  instruction 
(Philip,  iv.  11,  12,  Gr.)  the  man  of  God  is  disciplined 
for  heaven. 

No   such  brightness  beams  upon   the  sinners  lot. 

*  Bp.  Reynolds. 

"  Pemble's  works,  folio,  1568.     Solomon's  Retradaiion  and  Repentance, 
The  Book  of  Eedesiastes  Explained. 


72  EXPOSITION   OF   ECCLESIASTES.        [CH.  II.  24-26. 

Prudent  and  prosperous  he  may  be.  But  Ood  giveih 
to  him  travail  as  his  portion — to  gather  and  heap  up — 
not  to  enjoy.  The  unfaithful  steward  is  cast  out.  His 
privileges  are  transferred,  for  better  improvement,  to 
him  that  is  good  before  Ood,^  Yes — he  is  the  man  ac- 
cepted and  honoured.  To  all  beside  the  burden  of  the 
song  is  still  the  same — This  also  is  vanity  and  vexation 
of  spirit,  "But  to  him  that  so  weth  righteousness  shall 
be  a  sure  reward."^  (Prov.  xi.  18.) 

^  Comp.  Luke,  xix.  20-26,  with  Esth.  viii.  2;  Prov.  xiii.  22  ;  xxviii. 
8.  'It  is  the  end  of  God's  predestination,  that  all  things  befalling 
the  wicked  should  redound  to  the  glory  of  God's  mercy  towards  the 
elect.' — Cotton.  Perhaps,  however,  this  is  rather  the  exercise  of  his 
sovereignty,  than  his  rule  of  universal  government. 

"  Mr.  Venn  remarks  in  a  letter  to  a  friend — '  On  Sunday  I  preached 
with  comfort  and  liberty  on  a  text  (shame  be  it  to  me  1)  I  never  spoke 
from  before.  It  is  one  of  tliose  texts,  which  hath  great  complaints 
against  Gospel  ministers  for  neglecting  it.  You  will  find  it  in  Eccles. 
iL  26.' — Life  and  Corespmdence~a  precious  biography.  Many  excellent 
ministers,  though  here  falling  under  Mr.  Venn's  censure,  stand  clear 
before  their  Master  in  not  shunning  to  declare  all  the  counsel  of  God 
from  other  scriptures  equally  important.  We  give  Mr.  Venn's  judgment, 
only  as  illustrating  the  various  degrees  of  force  and  interest,  with 
which  the  Spirit  applies  the  Divine  testimony. 


CH.  III.  1.]  EXPOSITION  OF   ECCLESUSTES.  73 


CHAPTER  III. 

1.  To  everything  there  is  a  season^  and  a  time  to  every 
jpurpose  under  the  heaven, 

Solomon  is  still  pursuing  his  argument.  Everything 
around  us  is  in  a  perpetual  change.  What  vanity, 
therefore,  is  it  to  seek  solid  happiness  in  so  shift- 
ing a  scene  !  As  well  might  we  find  rest  on  the  toss- 
ing ocean,  as  in  a  fluctuating  world.  There  is  no 
stable  centre.  It  is  "  the  wheel  of  nature."  (Jam. 
iii.  6.)  Sometimes  one  spoke  is  uppermost — sometimes 
the  opposite.     But  all  is  constant  motion. 

And  yet  all  these  fluctuations  are  under  absolute 
control.  It  is  not  a  world  of  chance,  or  of  fate.  All 
events — even  the  most  apparently  casual — all  those 
voluntary  actions,  that  seem  to  be  in  our  own  power, 
with  all  their  remotest  contingencies — are  overruled. 
To  everything  there  is  a  season — a  fixed  time^ — a  prede- 
termined purpose,  on  which — and  not  on  man's  care, 
thought,  or  efi'ort — everything  depends.  Of  this  pur- 
pose we  know  nothing.  But  "  known  unto  God  are 
all  his  works  from  the  beginning  of  the  world." 
(Acts,  XV.  18.)  His  eye  has  been  upon  everything, 
great  and  small,  from  all  eternity.  All  is  his  un- 
changeable will.  '  If  God  ' — as  Charnock  write? — 
'  could  change  his  purpose,  he  would  change  his  na- 
ture.''^ 

^  Sec  the  word  Kzra,  x.  14 ;  Esth.  ix.  27,  31. 
'  Discourse  of  the  Immutability  of  God. 


74  EXPOSITION   OF  ECCLESIASTES.  [CH.  III.  1 

The  perversity  of  sin  has  indeed  disturbed  the  order 
of  God's  providence.  But  the  work  progresses.  "  The 
wheel  in  the  middle  of  the  wheel "  (Ezek.  i.  15-21) 
moves  forward,  and  performs  the  appointed  work. 
Caprice,  short-sighted  ignorance,  and  fickleness  of 
purpose,  distinguish  the  works  of  man.  But  here 
everything  is  worthy  of  God.  "  He  hath  abounded 
towards  us  in  all  wisdom  and  prudence."  (Eph.  i.  8.) 
It  is  *  the  wise,  and  regular,  and  orderly  administra- 
tion of  One,  who  sees  the  end  from  the  beginning,  and 
to  whom  there  is  no  unanticipated  contingency ;  and 
whose  omniscient  eye,  in  the  midst  of  what  appears  to 
us  inextricable  confusion,  has  a  thorough  and  intuitive 
perception  of  the  endlessly  diversified  relations  and 
tendencies  of  all  events,  and  all  their  circumstances, 
discerning  throughout  the  whole  the  perfection  of  har- 
mony.' ' 

There  is,  then,  a  season  for  every  work  of  God,  and 
it  comes  in  its  season.  Every  work  has  its  part  to  fulfil, 
and  it  does  fulfil  it.  There  was  a  season  for  Israel's 
deliverance  from  Egypt,  and  for  the  return  from  Baby- 
lon. Nothing  could  either  force  on,  or  keep  back,  the 
time.  "  On  the  selfsame  day,^^  the  deliverance  was  at 
once  developed  and  consummated.  (Exod.  xii.  41. 
Ezra,  i.  1.)  To  have  looked  for  it  at  any  other  time 
— whether  sooner  or  later — would  only  have  brought 
disappointment.  There  was  "  the  fulness  of  time,"  the 
appointed  season — the  fittest  time — for  the  Saviour's 
advent.  (Gal.  iv.  4.)  An  earlier  period  would  have 
hindered  many  important  purposes^  or  at  least  clouded 

*  "Wardlaw. 


CH.III.1.]  EXPOSITION  OF  ECCLESIASTbI^^/j^^  lo    '^  T  P 

their  full  development.  The  delay  demonstrafeS^^fe — 
utter  weakness  of  all  other  remedies.  What  could 
reason  do  with  all  her  intellectual  energy  (1  Cor.  i. 
21),  or  the  law  with  all  its  heavenly  sanctions  ?  (Rom: 
viii.  3.)  Successive  disappointments  prepare  the  wel- 
come to  the  one— alone — efficient  remedy. 

Ri|.^Ltly  to  time  things  is  the  property  of  wisdom. 
And  here  indeed  "  the  Lord  is  a  God  of  judgment," 
not  only  willing,  but  "  waiting  "  the  time,  "  that  he 
may  be  gracious,  and  have  mercy.  Blessed  " — truly 
"  blessed  are  all  they  that  wait  for  him."  (Isa.  xxx. 
18.)  Child  of  God  !  remember  it  is  thy  Father's  will, 
which  hath  appointed  the  season,  and  determined  the 
purpose.  All  the  wheels  of  Providence  subserve  the 
purposes  of  grace.  Every  dispensation  is  most  fitly 
chosen,  and  issued  under  the  commission  to  do  for  thee 
nothing  but  good.  (Rom.  viii.  28.)  It  is  the  will  of 
the  Omnipotent  God  of  wisdom  and  love.  His  will 
is  always  the  best  reason,  and  without  it  there  could 
be  no  reason  at  all.  If  thy  "  times  are  in  his  hand  " 
(Ps.  XXXI.  15),  in  what  better  hands  could  they  be  ? 

Our  times  aro  in  Thy  hand ; 
0  God,  we  wish  them  there  ; 
Our  life,  our  friends,  our  souls,  we  leave 
Entirely  to  Thy  care. 

Our  times  are  in  Thy  hand  ; 
"Why  should  we  doubt  or  fear  ? 
A  Father's  hand  will  never  cause 
His  child  a  needless  tear. 

Here  is  thy  best  happiness  in  a  world  of  vanity  and 
sorrow.    The  grace  for  the  present  moment  is  inex- 


Y6  EXPOSITION   OF   ECCLESIASTES.  [CH.  III.  2. 

haustible  and  always  ready,  and  (so  writes  an  excellent 
Christian)  '  as  exactly  and  exquisitely  suited  to  your 
case  and  mine  every  instant,  as  if  it  had  been  appointed 
and  contrived  only  for  that  single  case,  and  that  single 
moment.'  ^ 

2.  A  time  to  he  horn^  and  a  time  to  die  ;  a  time  to  plant^ 
and  a  time  to  pluck  up  that  which  is  planted. 

Solomon  has  laid  down  his  general  proposition. 
His  illustrations  he  draws  partly  from  the  government 
of  God,  and  partly  as  the  result  of  man's  own  thought 
and  purpose.  Yet  the  most  contingent  are  under  the 
same  law  of  control  as  the  most  determinate.  ^  He 
begins  with  the  life  of  man — his  time  of  coming  into 
the  world,  and  his  time  of  going  out.  Neither  is  in 
his  own  purpose  or  will.  If  it  be  the  course  of  nature, 
it  is  the  appointment  of  God.  And  could  we  see 
with  the  eyes  of  God,  we  should  find  these  points  to 
be  the  fittest  times  that  Infinite  Wisdom  could  ordain, 
connected  with  our  present  responsibilities  and  our 
hopes  for  eternity. 

A  time  to  be  born  !  What  a  moment !  A  wondrous 
miracle  is  wrought !  An  heir  of  immortality  brought 
into  being,  "  fearfully  and  wonderfully  made !"  "  The 
Spirit  of  the  Lord  hath  made  me,  and  the  breath  of 
the  Almighty  hath  given  me  life."  (Job,  xxxiii.  4.) 
Can  I  forbear  the  question  —  'Why  was  I  born?' 
Shall  I  have  cause  to  curse,  or  to  bless,  the  day  of  my 

*  Nottidge's  Correspondence,  p.  65. 

'  See  1  Kings  xxii.  24,  with  Isa.  x.  S-t.  Comp.  Acts,  iv.  27,  28. 


CH.  I1I.2.]  EXPOSITION   OP   ECCLESIASTES.  77 

birth? — to  say  with  Voltaire — 'I  wish  I  had  never 
been  born ' — or  with  dying  Halyburton — '  Blessed  be 
God  that  ever  I  ivas  horn  V  Am  I "  working  out "  the 
great  end  of  my  birth  with  holy  fear  and  diligence  ? 
(Philip,  ii.  12.)  What  am  I  doing  for  God — for  my 
soul  —  for  my  fellow-creatures?  Let  me  remember 
that '  a  capacity  to  do  good,  not  only  gives  a  title  to 
it,  but  also  makes  the  doing  of  it  a  duty.' '  '  Let  us 
then  love  life,  and  feel  the  value  of  it,  that  we  may 
fill  it  with  Christ.'  "^  Oh  I  think  of  life — rising  in  the 
morning  as  one  consecrated  to  God — making  the 
world's  work  the  Lord's  work,  because  doing  it  to 
him,  and  feeling  the  littleness  of  everything  that  is 
not  done  for  him.  The  men  that  we  want  are  lively, 
warm,  real  men — men  who  have  a  daily  contact  with 
a  personal  living  Saviour — men,  whose  religion  is  the 
element  in  which  they  breathe,  the  principle  by  which 
they  work — men,  who  think  of  life,  as  the  seed-time 
for  eternity. .  What  if  we  should  come  to  the  last 
stage — without  even  having  learned  how  to  live  I  with 
the  great  end  of  life  yet  unaccomplished ! 

This  stirring  exhortation  reminds  us  of  another 
appointment — 

A  time  to  die.  How  came  this  time  ?  Immortality 
was  our  original  being.  (Gen.  i.  26.)  "  By  one  man 
sin  entered  into  the  world,  and  death  by  sin."  (Rom. 
V.  12.)  Ever  since  "  it  is  appointed  unto  men  once  to 
die."  (Gen.  iii.  19  ;  Heb.  ix.  27.)  None  can  evade 
the  law.    Voltaire  could  not  purchase  a  reprieve  with 

*  *  A  sentence ' — says  Cottob  Mather — '  letters  of   gold  were  too 
mean  to  set  out  the  preservers  of  it.' — Essays  to  do  Good. 
'  Adolph.  Monod's  Farewell  Addresses,  II. 


7S  EXPOSITION   OF   ECCLESIASTE8.  [OH.  III.  2. 

half  his  fortune.  Our  "  days  are  determined ;  the 
number  of  our  months  is  with  God  ;  he  hath  appointed 
our  bounds,  that  we  cannot  pass."  (Job,  xiv.  5,  6.) 
The  sentence  of  death  may  be  revoked,  but  the  time 
predetermined  is  unchanged.  (Isa.  xxxviii.  1-5.)  The 
time  to  die  can  never  be  premature.  God's  time  must 
be  right  and  best.  God's  work  must  be  done  ;  and 
man  is  immortal,  till  it  be  done. 

If  "  our  steps  are  ordered  by  the  Lord  "  (Ps.  xxxvii. 
23),  much  more  is  the  last  step  of  all — the  step  out  of 
one  world  into  another — out  of  time  int.o  eternity. 
But  if  that  step  were  taken  to-night,  would  it  be  a 
cheerful  or  a  forced  leaving  of  all  ?  Oh !  to  realize 
our  solemn  concern  with  this  great  moment  I  Death 
the  gate  of  heaven  or  of  hell ! — 0  my  soul ! — of  which 
to  thee  ?  "  Man  giveth  up  the  ghost— and  " — awful 
question  ! — "  where  is  he  ?"  (Job,  xiv.  10.)  We  may 
leave  all  the  circumstances  of  death  to  the  Lord — 
whether  we  shall  die  in  pain  or  in  peace.  But  our 
safety — our  readiness  is  everything.  This  readiness 
for  death  is  the  energy  of  life.  Then  comes  the  sun- 
beam upon  the  valley — '  Is  this  dying  ?' — said  one — 
'  How  have  I  dreaded  as  an  enemy  this  smiling  friend !'  * 
*  0  world  !  produce  a  good  like  this  ' — we  may  boldly 
say  ;  and  then  it  shall  have  our  best  affections.  *  Till 
then — ^may  we  be  only  for  the  Lord !'  ^  The  time  to  die  ! 
what  is  it  but  the  "  entrance  into  the  Kingdom  ?"  (2 
Pet.  i.  11.)  There  may  be  indeed  a  special  jpurpose. 
It  is  the  father  caring  for  his  delicate  child — sending 
his  messenger  to  bring  him  home,  ere  the  threatening 

^  Dr.  Groodwin.  '  Venn's  Life. 


en.  III.  8.]  EXPOSITION   OF  ECCLESIASTES.  "79 

tempest  rage.  Thus  is  he  "  taken  away  from  the  evil 
to  come.  He  enters  into  peace."  His  Father  "  rests 
in  his  love,  and  joys  over  him  with  singing."  (Isa.  Ivii. 
1,  2  ;  Zeph.  iii.  17.) 

But  not  only  the  two  great  points,  but  every  atom 
of  life  has  its  relative  importance.  To  everything  there 
is  a  season  and  a  purpose.  Within  the  boundary  of  life 
there  is  therefore  a  time  to  plani^  and  a  time  to  pluch  up 
that  which  is  j^l^nted.  Planting  had  been  to  Solomon 
a  matter  of  primary  interest.  (Chap.  ii.  4,  5.)  But 
how  soon  might  the  season  come  to  undo  his  own  work, 
and  to  pluck  up  that  which  was  planted  !  Often  is  a 
garden  or  estate  laid  out  with  plantations — whether  for 
present  pleasure  or  future  advantage.  Yet  change  of 
mind  or  of  taste — withering  winds — over-luxuriant 
growth — pecuniary  necessity  or  profit — may  induce 
the  owner  to  pluck  up}  Thus  does  the  most  ordinary 
course  of  life  exhibit  a  changing  world — therefore  no 
centre  of  rest. 

3.  A  time  to  kill,  and  a  time  to  heal ;  a  time  to  break 
dow7i,  and  a  time  to  build  up. 

The^  time  to  die  is  tlie  immediate  appointment  of  God. 
The  time  to  kill  is  the  act  of  man  under  permissive 
Providence.*  The  same  Providence  gives  the  healing 
blessing.     In  both  cases  God  claims  his  own  preroga- 

'  Some  excellent  expositors  give  a  figurative  application,  e.  g.  Jer. 
xviii.  7-9.  But  all  the  other  instances  are  literal.  This— as  Lord 
Bacon  says—'  lias  more  of  the  eagle.'  But  the  other  seems  more  nat- 
ural as  a  part  and  parcel  of  common  life. 

'  See  Exod.  xxl  13. 


80  EXPOSITION  OP  ECCLESIASTES.  [CH.  III.  4. 

tive — '  I  kill,  and  I  make  alive  ;  I  wound,  and  I  heal.' ' 
Hezekiali's  case  displays  the  exercise  of  both  these 
branches  of  prerogative.  For  while  the  Disposer  of 
life  declared  his  purpose  to  kill,  he  shewed,  after  the 
manner  of  men,  his  repenting  mercy  io  heal.  (Isa. 
xxxviii. ;  also  2  Kings,  v.  7.)  Nor  was  there  any  fa- 
talism here.  For  when  a  word  would  have  been 
enough,  the  healing  means  were  appointed.  (lb.  v.  21, 
with  Matt.  viii.  8.)  Tlius  the  uncertainty  of  life  shews 
that  man's  true  earthly  rest  is  only  to  be  found  in  prac- 
tical dependence  upon  his  God. 

The  same  changeableness  belongs  to  our  estates  as 
to  our  persons.  Solomon  had  been  much  occupied  in 
building  up.  (1  Kings,  ix.  15-19.)  But  many  of  his 
buildings — even  the  walls  of  Jerusalem — were  destined 
to  be  Iroken  down.  (2  Kings,  xxv.  4—10.)  Of  only 
one  building  is  our  confidence  secure — the  "  house  not 
made  with  hands,  eternal  in  the  heavens."  (2  Cor.  v. 
1.)  To  have  an  interest  here — as  our  home  and  our 
rest — this  is  brightness  unclouded — unchangeable. 

4.  A  time  to  iveep,  and,  a  time  to  laugh  ;  a  time  to 
mourn,  and  a  time  to  dance. 

These  two  instances  are  evidently  a  repetition  with 
increasing  emphasis.  The  mourning  is  the  most  poig- 
nant weeping.^  The  dancing  expresses  not  only  the 
laughter  of  the  lips,  but  the  exuberant  excitement  of 
the  whole  man.    These  are  God's  times.     Beware  of 

*  Deut  xxxii,  39.  Comp.  1  Sam.  ii.  6  ;  Hos.  vi.  1. 


OH.  III.  4.]  EXPOSITION   OP  ECCLESIASTES.  81 

changing  them.  It  is  a  fearful  provocation  to  respond 
"joy  and  gladness"  when  "the  Lord  God  of  Hosts 
calls  to  weeping  and  mourning ^  (Isa.  xxii.  12-14.) 

Who  has  not  found  the  time  to  tveep  and  mourn  ? 
"  Man  is  born  to  trouble,  as  the  sparks  fly  upward." 
(Job.  V.  Y  ;  xiv.  1.)  And  yet  lesson  after  lesson  is 
needed  to  make  us  know  the  world  to  be  a  vale  of 
tears,  "^^e  look  around  to  the  right  or  the  left  to 
avoid  this  or  that  trouble.  Is  not  this  looking  out  for 
some  bye-path  from  the  road,  where  we  shall  meet  nei- 
ther with  promises,  comfort,  nor  guidance  ?  Be  con- 
tent with  thine  appointed  lot.  The  tears  of  the  child 
of  God  have  more  of  the  element  of  happiness  than  the 
laug}der  of  the  ungodly.  The  darkest  side  of  the  Ca- 
naan road  is  brighter  than  the  light  of  a  thousand 
worlds.  Yet  we  may  look  for  a  change  of  seasons  in 
God's  best  and  fittest  time.  "  Thou  hast  turned  my 
mourning  into  dancing^^'^ — was  the  experience  of  the 
man  of  God.  Into  Job's  bosom  was  poured  a  portion 
"  double  for  all  his  sorrows."  ^  The  mouths  "  of  the 
returning  captives  "  were  filled  with  laughter,  and  their 
tongue  with  singing.  (Ps.  cxxvi.  1,  2.) 

Let  God's  afflicted  ones  mark  the  wisdom  and  grace 


^  Ps.  XXX.  6-11.  Nothing  can  bo  more  foreign  tlian  tiie  perverted 
application  of  a  time  to  dance  to  worldly  amusements.  Scripture  re- 
stricts it  to  the  exercise  of  religious  worship  (Exod.  xv.  20.  2  Sara.  vi. 
14-16.  Ps.  cl.  4),  or  to  some  occasion  of  universal  joy.  (Judg.  xi.  34  ; 
xxi.  21.)  But  the  exercise  in  companies  was  confined  to  maidens. 
It  was  performed  in  open  day,  and  never  supposed  the  promiscuous 
assemblage  of  both  sexes,  for  the  express  purpose  of  worldly  dissipa- 
tion or  frivol  OU.S  amusement. 

« Job,  xlii.  10.  Comp.  Isa.  xl.  2,  Ixi.  7  ;  Zech.  ix.  12. 

4* 


82  EXPOSITION   OF  ECCLESIASTES.  ClI.  III.  4. 

of  these  appointments.  He  giveth  both  these  times  in 
their  season.  Yea — he  maketh  the  one  to  spring  out 
of  the  other.  "  Joy  "  is  the  harvest  of  the  seed-time  of 
tears.  "  I  will  make  them  rejoice" — so  runs  the  prom- 
ise— '''from  their  sorrowP  (lb.  vv.  5,  6  ;  Jer.  xxxi.  13.) 
The  sorrow  may  not  "  for  the  present  "  seem  (Heb.  xii. 
11)  acceptable  to  us.  But  let  it  be  accepted  by  us. 
As  time  rolls  on,  the  special  ends  of  Divine  love  in  the 
sorrow  will  be  displayed  in  beauteous  arrangement. 
And  that  which  in  the  beginning  was  accepted  in  duti- 
ful acquiescence,  will  afterwards  become  acceptable  as 
matter  for  adoring  praise.  The  child  of  God  will 
acknowledge — '  It  may  be  a  dark  dispensation.  But 
I  know  it  is  a  wise  one.  It  brin.gs  God  to  me,  and  I 
am  happy.^ 

But  far  from  us  be  that  anomaly  in  religion — the 
gloomy  religionist.  Truly  is  he  a  stumbling-block  to 
the  world,  and  a  discouragement  to  the  saint.  He 
who  lives,  as  if  he  was  afraid  of  being  happy — as  if  he 
doubted  his  right  to  be  so — as  if  God  grudged  him  his 
happiness.  With  perverse  ingenuity  he  believes  the 
Gospel  to  be  true  for  others,  not  for  himself.  He  lives 
in  an  atmosphere  of  his  own  creation — dark  indeed — 
but  from  himself.  '  Look  up,  and  be  cheerful ;  honour 
God  and  His  Gospel  ^ — was  the  wise  counsel  given  to 
one  of  this  class.  Take  the  balances  of  the  sanctuary. 
Compare  the  moment  of  tlie  \i\^X-weje'ping  with  the 
eternity  of  the  morning  joy.  (Ps.  xxx.  5.  2  Cor,  iv. 
17.)  The  vicissitudes  of  weeping  and  joy  will  soon  be 
overwhelmed  in  one  unmingled  eternity  of  joy.  This 
is  the  only  world  where  sickness,  sorrow,  and  death 
can  enter.     And  the  world  of  health  and  joy  and  life — 


OH.  III.  5.]  EXPOSITION   OF  ECCLESIASTES.  83 

without  sin — without  change — without  tears  (Rev.  xxi. 
4) — is  near  at  hand.  Oh  I  let  it  be  in  constant  view — 
and  Him  with  it,  who,  'when  he  had  overcome  the 
sharpness  of  death,  opened  this  kingdom  to  all  be- 
lievers.' ^ 

5.  A  time  to  cast  away  stones^  and  a  time  to  gather 
stones  together  ;  a  time  to  embrace^  and  a  time  to  refrain 
from  embracing. 

The  natural  reference  would  be  to  costing  away  of 
stones,  when  they  were  useless,  or  perhaps  an  hindrance 
to  the  soil — gathering  them,  when  they  were  used  for 
some  profitable  purpose.  Such  use  was  often  made  of 
them  in  olden  times.  They  were  the  memorials  of  the 
covenant  between  Jacob  and  Laban.  (Gen.  xxxi.  44- 
51.)  They  were  the  remembrance  of  God's  miracle 
in  the  passage  of  Jordan.  (Josh.  iv.  1-9.)  Shortly 
after  they  were  the  broad  beacon  of  rebuke  in  Achan's 
sin.  (lb.  vii.  26.)  In  later  days — they  were  the  tro- 
phy of  the  victory  over  Absalom.  (2  Sam.  xviii.  IT.) 
In  every  such  case  there  was  a  Divine  purpose,  and  a 
suitable  season. 

Passing  into  the  social  sphere,  the  exercise  of  the 
affections  affords  instances  of  change — sometimes  in- 
dulgence ;  sometimes  restraint.  (1  Cor.  vii.  3-5.) 
The  embrace  of  parental  love  would  naturally  be  warm. 
(Prov.  xxiii.  24.)  Yet  it  might  be  wisely  refrained 
towards  a  refractory  child.  (lb.  xvii.  25.)  The  Lord's 
voice  may  sometimes  command  restraint  in  the  most 

*  Tc  Deum. 


84  EXPOSITION   OF  ECCLESIASTES.  [CH.  III.  6. 

hallowed  earthly  affections.  (Joel,  ii.  16.)  So  that 
from  various  causes,  in  the  indulgence  of  caprice  (2 
Sam.  xiii.  14) — or  even  in  the  atmosphere  of  love,  there 
may  be  much  uncertainty,  and  therefore  no  ground  for 
rest. 

6.  A  time  to  get^  and  a  time  to  lose  ;  a  time  to  keep^  and 
a  time  to  cast  away. 

To  instance  other  rapid  changes — Look  around  us. 
We  see  men  with  their  whole  heart  in  their  business. 
Industry  is  successful.  Money  flows  in.  Here  is  the 
time  to  get  (Prov.  x.  4,  5),  and — for  a  while  at  least — 
a  tim£  to  keep.  But  the  Providence  of  God  has  fixed 
a  time  to  lose.  We  look  again — The  tide  has  turned. 
Speculation,  or  untoward  circumstances,  have  given 
"wings  to  riches,  and  they  have  flown  away.''  (lb. 
xxiii.  5.)  Many  a  fortune,  gotten  by  the  toil  of  years, 
and  kept  with  care,  has  been  lost  in  a  day.  Many  an 
estate,  gotten  by  inheritance,  has  been  cast  away  by 
reckless  extravagance.  Such  is  the  uncertainty  of  a 
worldly  portion!  How  shadowy — how  delusive — ut- 
terly without  rest  I 

There  are  times  also,  when  we  may  be  called  to  cast 
away  what  we  may  have  kept.  A  shipwreck  (Jonah, 
i.  5  ;  Acts,  xxvii.  38) — may  demand  the  sacrifice.  The 
cross  of  the  Gospel  may  require  it.  (Matt.  xiii.  44-46  ; 
Luke,  xiv.  33.)  The  early  Christians  were  called  to 
a  sharp  exercise  of  their  confidence,  "  taking  joyfully 
the  spoiling  of  their  goods ;  knowing  in  themselves, 
that  they  had  in  heaven  a  better  and  an  enduring  sub- 
stance." (Heb.  x.  34.)    But  sacrifices  for  Christ  bring 


OH.  III.  7.]  EXPOSITION   OP  ECCLESIASTE8.  85 

no  repentance.  (Philip,  iii.  7-9.)  The  grand  object 
swallows  up  all  the  cost,  as  not  to  be  counted  of. 
Abundant  compensation  is  secured  for  both  worlds, 
"  in  this  life" — though  with  "  much  tribulation  " — "  an 
hundred  fold,  and  in  the  world  to  come  everlasting 
life."  (Mark,  x.  29,  30.)  Here  then  is  a  treasure,  which 
there  is  a  time  to  get — blessed  be  God — there  is  no  time 
to  lose,  "  The  good  part,"  once  "  chosen,  shall  never 
be  taken  away."  (Luke,  x.  42.)  All  the  malice  and 
power  of  hell  is  stirred  to  rob  us  of  it.  But  a  double 
security  holds  it  fast.  It  is  "  reserved  in  heaven  for 
us."  We  are  '  kept  on  earth  for  it.'  ^  The  security  is 
no  less  firm  for  the  heirs,  than  for  the  inheritance. 
Whatever,  therefore,  else  we  may  lose,  let  Christ  be 
our  heart's  treasure,  and  we  are  safe  for  eternity. 

7.  A  time  to  rend,  and  a  time  to  sew  ;  a  time  to  keep  si- 
Uncej  and  a  time  to  speak. 

The  reference  to  the  garment  is  obvious.  The  reTid- 
ing  was  the  sign  of  intense  grief.^  The  sewing,  there- 
fore, was  probably  the  preparing  of  the  garment  for 
some  joyful  occasion.  Here  then  we  have  again  the 
time  to  iveep,  and  the  time  to  laugh.  An  emphatic  rep- 
etition !  With  all  its  trials  we  love  the  world  too 
much  for  our  souls'  prosperity.  We  need  stroke  upon 
stroke  to  separate  the  heart  from  its  deadly  influence. 

'  Leighton  on  1  Pet.  i.  4,  5. 

^lieuben,  Gen.  xxxvii.  29  ;  Jiis  FatJier,  34  ;  David,  2  Sam.  i.  II  ;  iii. 
31 ;  xiii.  31.  Job,  i.  20.  His  friends,  ii.  12.  Caiaphcui,  Matt.  xxvi.  65. 
It  was  prescribe4  as  a  mark  of  godly  sorrow,  though  too  often  uncon- 
nected with  it.  Comp.  1  Kings,  xxi.  27  ;  Joel,  ii.  13,  14. 


86  EXPOSITION   OF  ECCLESIASTES.  Ccn.III.7. 

Yet  let  us  not  think  evil  of  the  ways  of  God  on  ac- 
count of  this  discipline.  All  is  sealed  with  that  word 
of  rest  —  "  Appointed — unto  affliction  "  —  praised  be 
God — "  not  appointed  unto  wrath."  (1  Thess.  iii.  3  ; 
V.  10.)  Must  we  not  bless  God  for  the  special  love 
of  the  rending  time  ?  Many  a  dark  remembrance  has 
it  blotted  out.  (Heb.  xii.  11,  with  Rom.  v.  3-5.)  The 
recollection  of  God's  hand  in  the  trial — the  good  he 
designs  from  it — the  confidence  of  support  under  it — 
the  certainty  of  being  carried  through  it — all  this, 
realized  by  faith,  will  bring  brightness  and  peace. 
'  Shall  I ' — said  a  chastened  child  of  the  family — '  think 
much  to  be  crossed,  who  deserve  to  be  cursed  ?'  ^ 

But  let  us  once  more  advert  to  the  change  of  seasons 
— the  joyous  as  well  as  the  sad.  There  are  those — as 
one  of  our  finest  writers  remarks  ^ — '  who  dwell  on  the 
duty  of  self-denial,  but  they  exhibit  not  the  duty  of  de- 
light.' But,  as  he  had  just  before  beautifully  observed 
— '  it  is  not  possible  for  a  Christian  man  to  walk  across 
so  much  as  a  rood  of  the  natural  earth,  with  mind  un- 
agitated  and  rightly  poised,  without  receiving  strength 
and  hope  from  some  stone,  flower,  leaf,  or  sound,  nor 
without  a  sense  of  a  dew  falling  upon  him  out  of  the 
sky.' 

The  next  contrast  is  of  enlarged  and  important  ap- 
plication. The  well-disciplined  man  of  God  will  be  a 
man  of  opportunities,  carefully  marking  iand  improving 
them,  as  they  pass  before  him.  The  tongue  is  the  most 
responsible  member — for  evil  or  for  good.     '  The  wise 

*  Memoir  of  Mrs.  Savage,  one  of  the  godly  daughters  of  Philip  Henry. 
'  Raskin's  Modern  Painters^  Part  III.,  s.  i.  chap.  xv. 


en.  III.  7.]  EXPOSITION  OF  ECCLESIASTES.  87 

man  observes,  that  there  is  a  "  time  to  speak,  and  a 
time  to  keep  silence."  One  meets  with  people  in  the 
world,  who  seem  never  to  have  made  the  last  of  these 
observations.  And  yet  these  great  talkers  do  not  at 
all  speak  from  their  having  anything  to  say  (as  every 
sentence  shows),  but  only  from  their  inclination  to  be 
talking.  Their  conversation  is  merely  an  exercise  of 
the  tongue :  no  other  human  faculty  has  any  share 
init.'i 

Many  times  of  silence  may  be  profitably  remembered. 
When  to  speak  would  be  "  casting  pearls  before  swine" 
(Matt.  vii.  6.  Comp.  Ps.  xxxix.  2) — revolting,  not  con- 
vincing— "  the  prudent  will  keep  silence  in  that  time, 
for  it  is  an  evil  time."  (Amos,  v.  13.  Comp.  Mic.  vii. 
5,  6.)  We  must  often  use  the  same  restraint  in  the 
treatment  of  "  a  fool ;"  lest  by  unguarded  indulgence 
of  his  folly,  we  "  also  be  like  unto  him."  (Prov.  xxvi. 
4.)  The  dealings  also  of  our  loving  Father  with  our 
souls  solemnly  call  for  a  time  of  silence.  We  "  hold 
our  peace"  under  his  frown.  (Lev.  x.  3.)  We  "  become 
dumb,  and  open  not  our  mouth,  because  he  did  it." 
(Ps.  xxxix.  9.)  We  learn  to  "  be  still"  under  the  as- 
surance of  his  mysterious  sovereignty.    (Ps.  xlvi.  10.) 

*  Bp.  Butler's  Serman  on  the  Tongue.  Abp.  Whately  draws  the 
same  picture  in  his  own  style.  He  makes  the  distinction  (which  he 
thinks  Bacou  overlooked)  *  between  those  who  speak,  because  they 
toish  to  say  something,  and  those  who  speak,  because  they  have  some- 
thing to  sfli/— between  tliose  who  are  aiming  to  display  their  own 
knowledge  and  ability,  and  those  who  speak  from  fulness  of  matter, 
and  are  thinking  only  of  the  matter,  and  not  of  themselves,  and  of  the 
opinion  that  will  be  formed  of  them.' — Notes  on  Bacon's  Essays,  xxxii. 
The  son  of  Sirach  often  spoke  words  of  wisdom,  though  not  of  inspi- 
ration.    See  Ecclus.  xx.  5-7. 


.88  EXPOSITION   OF   ECCLESIASTES.  [CH.  III.  7. 

We  "  sit  alone,  and  keep  sileiice,  because  we  have  borne 
the  yoke  upon  ns."  (Lam.  iii.  28.) 

A  time  oi  sorrow  also  must  be  mentioned  as  a  time 
of  restraint.  Precious  words  are  often  wasted  at  this 
season.  The  time  of  silence  is  more  soothing.^  We 
had  better  restrain  our  words,  till  the  waters  have 
somewhat  assuaged.  A  voluble  comforter  adds  to  the 
trouble  he  professes  to  heal.  He  is  rather  a  sore  than 
a  balm.  Great  wisdom  is  required  to  know  when,  as 
well  as  what,  to  speak. 

The  wise  improvement  of  the  time  to  speak  brings  a 
diversified  and  fruitful  blessing.  The  fool  is  restrained. 
(Prov.  xxvi.  5.)  The  afflicted  is  comforted.  (1  Thess. 
iv.  18  ;  V.  14.)  Christian  rebuke  is  rightly  and  lov- 
ingly administered.^  The  ignorant  is  instructed. 
(Prov.  X.  21.  Isa.  1.  4.)  Succour  is  given  in  the  time 
of  extremity.  (Esth.  vii.  4.  Prov.  xxxi.  8,  9.)  Chris- 
tian intercourse  is  improved.  (Mai.  iii.  26.)  Sound 
knowledge  is  "  dispersed "  in  our  respective  spheres. 
(Prov.  XV.  *7.)  But,  oh!  to  have  the  word  ready  for 
the  time!  (lb.  v.  23,  M.  R.  Comp.  also  c.  xxv.  11) — 
the  heart,  as  in  the  praises  of  "  the  king,  inditing  a 
good  matter" — the  "  tongue  the  pen  of  a  ready  writer" 
(Ps.  xlv.  1,  2) — the  heart  pouring  out  "  the  good  treas- 
ure" in  abundant  and  suitable  application.  (Matt.  xii. 
34.) 

0  Christian  I  ever  think  of  your  responsibility ! 
The  tongue  is  an  important  talent  for  Christ  and  his 
Church.     Let  it  not  be  kept  too  much  for  your  own 

J  Lam.  ii.  10.     See  Job,  ii.  12,  13.  Prov.  xxv.  20. 
2  Prov.  xxvii.  5,  6.  1  Sam.  xxv.  24.  Esth.  iv.  13,  14. 


CH.III.8.]  EXPOSITION   OP  ECCLESIASTES.  89 

private  use.  Yet  value  the  discipline  of  it.  A  talent 
for  conversation  will  be  of  little  use,  except  as  com- 
bined with  a  talent  for  silence.  Flowing  humility, 
kindness,  and  wisdom  give  beauty  to  the  social  accom- 
plishment. But  considering  how  weighty  the  influence 
of  the  "  little  member" — both  in  restraint  and  constraint 
— upward  let  the  heart  be  lifted  for  guidance.  Hence 
it  must  come.  For  "  the  answer  of  the  tongue" — no 
less  than  "  the  preparation  of  the  heart — is  from  tho 
Lord."    (Prov.  xvi.  1.) 

8.  A  time  to  love^  and  a  time  to  hate  ;  a  time  of  war ^  and 
a  time  of  peace. 

The  first  clause  probably  refers  to  the  individual 
feelings ;  the  latter  to  public  movements.  '  At  one 
time,  men  meet  with  kindness,  which  excites  their  love  ; 
at  another,  with  injuries,  which  tempt  them  to  resent- 
ment and  hatred.  Then  nations  experience  seasons, 
when  they  must  wage  war,  as  well  as  opportunities  for 
the  renewal  of  peace  ;  nor  can  individuals  on  all  occa- 
sions shun  dispute  and  contention.'  ^  Love  is  emphati- 
cally called  "  the  bond  of  perfectness" — the  very  bond 
of  peace  and  of  all  virtues.'  A  time  to  love  is,  there- 
fore, the  appointed  time  and  sphere  for  the  exercise  of 
love  in  the  natural  flow  of  sympathy,  or  gratitude,  or 
the  impulse  of  a  natural  affection.  Hatred^  under  the 
most  aggravated  personal  provocations,  is  forbidden. 
(Matt.  V.  43,  44.)  It  can  only  therefore  be  admissible 
in  our  relation  to  God,  which  constrains  us  to  count 

» Scott. 

'  Col.  iii.  14.  Collect  for  Quinquagcsima  Sunday. 


90  EXPOSITION   OF   ECCLESIASTES.  [CH.  III.  a 

his  enemies  to  be  ours.  Their  abhorrence  from  our 
standard  naturally  stirs  up  opposition  of  feeling/ 
'  The  master  wheel,  or  first  mover  in  all  the  regular 
motions  of  love,  is  the  love  of  God  grounded  on  the 
right  knowledge  of  him.'  ^  This  principle  vehemently 
excites  the  passion  of  hatred.  Each  energizes  the  op- 
posite— "  /  hate  vain  thoughts  ;  but  thy  law  do  I  love. 
Therefore  I  esteem  all  thy  precepts  concerning  all  things 
to  be  right,  and  I  hate  every  false  way."  (Ps.  cxix.  113, 
128.) 

The  same  principles  find  the  full  sphere  for  their 
exercise  in  the  wider  field.  There  is  a  time  of  war, 
whether  arising  from  men's  ungoverned  passions  (Jam. 
iv.  1),  or  the  just  reparation  of  injury  (Gen.  xiv.  14-17), 
or  some  legitimate  occasion  of  self-defence.  (2  Sam. 
X.  2-6.)  All  this  is  not  chance.  It  is  the  providence 
or  permissive  control  of  the  Great  Ruler  of  the  uni- 
verse.^ War  is  his  chastisement  ;*  peace  his  returning 
blessing.  It  is  his  prerogative  to  "  make  ?mrs  to  cease 
unto  the  ends  of  the  earth"  (Ps.  xlvi.  9),  to  "  scatter 
the  people  that  delight  in  war"  (lb.  Ixviii.  30) ;  and, 
when  the  sword  has  done  its  appointed  work,  to  "make 
peace  in  the  borders  of  his  people."  (lb.  cxlvii.  14.) 
"  When  he  giveth  quietness,  who  then  can  cause  trou- 
ble ?  and  when  he  hideth  his  face,  who  then  can  be- 
hold him?  whether  it  be  done  against  a  nation,  or 
against  a  man  onlyJ^   (Job,-  xxxiv.  29.) 

^  Comp.  Ps.  cxxxix.  21,  22,  and  Bp.  Home's  excellent  note.     See 
also  Rev.  ii.  2. 

'  Bp.  Eeynolds,  On  the  Passions,  chap.  x. 

^  Judg.  ix.  23,  56,  5*7  ;  1  Kings,  v.  4  ;  xi.  11-14  ;  2  Kings,  xxiv.  2. 

*  See  Ezek.  xiv.  11-21. 


ClI.  III.8.]  EXPOSITION   OP  ECCLESIASTES.  91 

And  what  are  the  lessons  we  learn  from  this  picture 
of  change? — Man's  impotence  and  inconstancy — the 
certainty  of  disappointment  in  expecting  stable  happi- 
ness from  such  an  unstable  world.  All  is  witli  God. 
The  order  is  in  his  own  mind.  The  issue  will  be  to 
his  own  glory.  Yet  many  of  the  wheels  of  his  Provi- 
dence are  very  mysterious.  Nay — even  "  they  were  so 
high,  that  they  were  dreadful."  (Ezek.  i.  18.)  But  in 
whose  hands  are  the  wheels,  with  all  their  motions  ? 
Look — not  on  the  wheels — but  on  the  Great  Worker, 
His  wisdom  and  love.  The  voice  speaks  peace.  "  Be 
still,  and  know  that  I  am  God."  (Ps.  xlvi.  10.) 

But  a  pondering  mind  is  greatly  needed  to  mark  the 
loving  display  of  the  dispensations  of  God.  (Ps.  cvii. 
43.)  The  endless  vicissitudes  belonging  to  them  throw 
great  light  upon  the  path  Divinely  appointed  for  us 
from  eternity,  as  that  most  suited  to  our  individual 
work.  Hence  we  learn  that  lesson  of  happiness,  which, 
if  St.  Paul  had  not  declared  his  attainment  of  it  (Philip, 
iv.  11),  we  should  have  thought  would  have  been  the 
labour  of  a  life. 

*  In  fine,  thus  Solomon,  by  an  induction  of  divers 
particulars,  and  those  very  various,  and  each  by  way 
of  antithesis,  with  his  contrary  joined  to  him — some 
natural  actions,  some  civil,  some  domestical,  some  vi- 
cious, some  virtuous,  some  serious  and  solemn,  others 
light  and  ludicrous,  some  wise,  some  passionate — by 
all  these  he  assureth  us,  that  there  is  a  holy  and  wise 
work  of  God  in  pre-defining,  ordering,  limiting,  tem- 
pering, disposing  of  all  these  and  the  like  affairs  of 
men,  and  so  qualifying  in  the  life  of  a  man  one  con- 
trary with  another,  and  balancing  prosperity  and  ad- 


92  EXPOSITION   OF  ECCLESIASTES.  [CH.  III.  8. 

versity  by  each  other — that  in  every  condition  a  good 
man  may  find  cause  of  praising  God,  and  of  trusting 
in  him,  and  of  exercising  this  tranquillity  and  content- 
ment of  mind  even  in  contrary  conditions,  because  the 
holy  hand  of  God  is  in  the  one  as  well  as  in  the  other.'  ^ 
Yet  the  diversified  changes  in  all  this  work  of  special 
Providence  greatly  exercise  faith  and  patience.  If  the 
sun  shines  to-day,  the  darkening  cloud  may  come  to- 
morrow. One  thing  only  remains  unchangeable — 
"  the  glorious  Gospe]  of  the  blessed  God  " — God's  love 
to  his  people — Christ's  work  perfected  for  them,  and 
in  them.  Not  a  shadow  of  change  is  found  here.  All 
is  a  rock  firm  for  eternity.  As  regards  the  contrast 
between  earth  and  heaven,  'there  are  many  of  the 
things  for  which  there  is  a  time  on  earth,  for  which 
there  is  no  time  there.  To  those  who  are  horn  mio 
that  better  country,  there  is  no  time  to  die.  Those 
that  are  planted  in  God's  house  on  high  shall  never  be 
plucked  up.  There,  there  is  nothing  to  hurt  nor  to 
destroy  ;  but  perpetual  health,  and  lasting  as  eternity. 
There  the  walls  of  strong  salvation  shall  never  be  bro- 
ken down.  There,  there  is  no  time  to  iveep,  for  "  sor- 
row and  sighing  are  "  forever  "  fled  away" — no  time 
to  mourn ;  for  when  they  have  left  this  vale  of  tears, 
"  the  days  of  their  mourning  are  ended."  There,  it  is 
all  a  tiine  of  peace,  and  all  a  time  of  love.  There,  mon- 
uments are  never  defaced  nor  overthrown.  For  those 
who  are  "  pillars  in  the  temple"  above,  with  the  new 
name  written  on  them,  "  shall  go  out  no  more."  There, 
in  the  sanctity  of  the  all-superseding  relationship,  there 

*  Jip.  Reynolds. 


CH.  III.  9, 10.]       EXPOSITION   OF   ECCLESIASTES.  93 

will  be  no  severance  ;  but  those  friends  of  earth,  who 
have  been  joined  again  in  the  bonds  of  angelhood, 
will  never  need  give  the  parting  embrace ;  for  they 
shall  be  ever  with  one  another,  and  ever  with  the 
Lord.'^  Meanwhile  "  have  faith  in  God."  Calmly 
and  joyfully  wait  his  best  time,  in  the  assurance,  that 
in  his  own  mind,  and  in  the  dispensations  of  his  love — 
to  everything  there  is  a  season^  and  a  time  for  every 
purpose  under  the  sun, 

9.  What  profit  hath  he  that  worheth  in  that  tvherein  he 
labour eth?  10.  /  have  seen  the  travail,  which  God 
hath  given  to  the  sons  of  men  to  be  exercised  in  it. 

The  question  is  again  repeated  ^ —  What  profit  can 
man's  labour  bring  out  for  his  true  happiness  ?  "We  / 
may  thank  God  for  a  thousand  disappointments,  if 
only  we  have  learned  the  valuable  lesson,  not  to  look 
for  indulgence,  where  he  intends  discipline.  He  may  ^ 
permit  some  apparently  casual  event  to  sweep  away 
the  result  of  years.  After  all  it  is  only  a  broken  cis- 
tern. 'All  man's  best  labours  here  only  increase  his 
heap  of  vanities.' '  The  soul  is  impoverished.  Noth- 
ing is  added  to  its  comforts.  The  Lord  alone  offers 
the  substance.  * 

Looking  then  to  him — anxious  soul — stretch  your 
expectation  to  the  uttermost.     The  world  has  left  you 

^  Hamilton  Lect.  viii.  Conclusion. 
^  See  chap.  i.  3  ;  ii.  22,  23.     Comp.  v.  IG. 

'  Anonymous   Exposition  of   Ecciesiastes.      London,    1680.     Re- 
printed at  Brighton,  1839, 

*  Comp.  rtov.  viii.  21.  Isa.  Iv.  2 


94  EXPOSITION   OF  ECCLESIASTES.       [CH.  III.  9-10. 

dissatisfied,  restless,  and  unhappy.  Now  let  God's 
remedy  be  fairly  tried.  If  this  does  not  fill  up  the 
void,  ease  the  disquietude,  and  sustain  the  heart  in  the 
conflict — let  it  be  cast  away.  The  testimonies  to  its 
ef&cacy  are  undoubted.  '  It  is  all  that  is  valuable  ' — 
said  the  dying  Scott.  '  You  may  think  that  it  does 
little  for  me  now.  But  it  is  all.  I  have  found  more 
in  Christ,  than  I  ever  expected  to  want.'  ^  Another 
witness  we  have  in  the  last  exercise  of  the  venerated 
Simeon — '  I  am  in  a  dear  Father's  hand.  All  is  secure. 
I  see  nothing  but  faithfulness — and  immutability — and 
truth.  I  have  not  a  doubt  or  a  fear,  but  the  sweetest 
peace.'  ^  *  Firm  in  hope ' — was  the  last  breath  of  the 
revered  Bishop  of  Calcutta.  ^  So  fully  does  the  pre- 
cious remedy  unfold  its  entire  satisfaction  and  triumph 
in  the  moment  of  nature's  extremity  ! 

Then  as  to  the  present  state  of  trial.  Solomon  had 
seen  all  the  changes  of  life,  and  marked  the  Divine 
reason  for  them.  They  were  not  the  fruit  of  blind 
confusion,  but  the  chastening  travail,  which  God  hath 
given  to  the  sons  of  men  to  be  exercised  in  it.  Never 
was  it  his  purpose,  that  earth  should  be  his  children's 
home.  The  consecrated  pathway  therefore  to  the 
"  rest  that  remaineth  to  "  them  is  appointed  "  through 
much  tribulation  "  ^ — Praised  be  God !  through  a  wil- 


'  Life,  pp.  556,  549.  '  Life,  pp.  807,  808. 

'■  Preface  to  Bishop  of  Winchester's  valuable  Funeral  Sermon. 

*  Heb.  iv.  9  with  1  Thess.  iii.  3.  Tlev.  vii.  14. 

'  G'  d  to  the  sons  of  men  this  world  hath  given, 
Not  for  a  place  of  rest,  but  exercise  ; 
To  try  their  patience,  and  submission  learn 
To  his  disposal,  who  hath  all  things  rank'tf 


CH.  III.ll.]  EXPOSITION   OF   ECCLESIASTES.  95 

derness — not  through  an  Eden.  If  we  do  not  find  our 
happiness  in  his  dispensations,  where  shall  we  look 
for  it ?  'I  loTe ' — said  the  saintly  Fletcher  to  Mr. 
Venn — '  the  rod  of  my  heavenly  Father.  How  gen- 
tle are  the  strokes  I  feel  I  How  heavy  those  I  de- 
serve I'  ^  Christian  confidence  is  the  present  fruit  of 
this  travail  in  the  school  of  discipline.  And  all  will 
end  at  last  in  the  unclouded  brightness  of  the  eternal 
consummation. 


11.  He  hath  made  everything  heautiful  in  his  season; 
also  he  hath  set  the  ivorld  in  their  heart,  so  that  no 
man  can  find  out  the  work  that  God  maketJi  from  the 
heginning  to  the  end. 

This  was  the  judgment  of  God  of  his  created  works 
— "very  good."  (Gen.  i.  31.)  Each  was  marked  by 
its  own  peculiar  beauty.  The  minutest  insect  to  the 
eye  of  Christian  intelligence  displays  a  beauty,  as  if 
the  whole  Divine  mind  had  been  centered  in  its  forma- 
tion. The  seasons  of  the  universe — "  seed-time  and 
harvest — and  cold  and  heat — and  summer  and  winter 
— and  day  and  night  (lb.  viii.  22) — all  bear  the  same 
marks  " — beautiful  in  his  season.    But  the  more  direct 

In  beauteous  order,  though  to  us  confus'd 
Their  motions  seem,  because  the  wondrous  plan 
Is  hid  from  human  eyes.' — 
Choheleth ;   or.   The  Royal  Preacher.     A  literal  paraphrase  of   the 
Book  of  Ecclesiastes  with  considerable  spirit,  by  an  unknown  author, 
1768— with  the  strong  imprimatur  of  Mr.  Wesley,  Dr.  A.  Clarke, 
and  Professor  Lee. 

*  Venn's  Life  and  Correspondence. 


96  EXPOSITION   OF   ECCLESIASTES.  [CH.  III.  11. 

reference  here  is  to  those  endless  vicissitudes  of  life, 
which  have  just  been  detailed.  '  Works  of  Provi- 
dence, as  works  of  creation,  may  begin  in  a  chaos, 
and  seem  "  without  form  and  void  "  (Gen.  i.  2) ;  but 
they  end  in  admirable  order  and  beauty  J  '  Everything 
is  suited  to  its  appointed  use  and  service — perfect  in 
all  its  parts — ^not  only  good,  and  without  confusion  ; 
but  heaiitiful — if  not  in  itself — yet  in  Ms  season — all 
circumstances  considered — most  orderly,  and  every 
way  befitting.  Nay — even  evil,  though  in  itself  most 
revolting,  yet  by  a  wise  exercise  of  Omnipotence,  is 
overruled  for  good,  and  exhibits  the  heauty  of  the 
Divine  workmanship.  The  histories  of  Joseph  and 
Esther  illustrate  this  beauteous  harmony — the  combina- 
tion of  circumstances  fitting  in  their  proper  places — 
all  in  due  connection  and  dependence. 

Also  the  world — not  this  vain  world  of  pleasure — 
but  the  Universe — the  Book  of  nature — the  whole 
course  and  changes  of  human  affairs — this  he  hath  set 
in  the  Jieart  of  man — as  the  object  of  his  intense  inter- 
est and  delight.  He  has  put  i^ito  his  heart  a  vast  desire 
to  study,  and  great  power  to  comprehend  it  in  all  its 
order  and  beauty — except  that^  the  field  is  so  wide — 
the  capacity  so  limited — life  so  short — our  knowledge 
of  the  past  so  imperfect,  and  of  the  future  so  clouded, 
that  no  man  can  find  out  the  worlc  that  God  maketh 
from  the  beginning  to  the  end.  Indeed  much  of  his 
work  is  begun  in  one  age,  and  finished  in  another. 


*Bp.  Eeynolds.  Gen.  i   2. 

*  A  friend  has  directed  attention  to  this  translation  of  Gesenius 
(Gibbs's  edition.)    Lord  Bacon  gives  it — *  Yet  cannot  man/  &c. 


CH.  III.  11.]  EXPOSITION  OF   ECCLESIASTES.  97 

The  development  therefore  is  necessarily  imperfect. 
Many  things  seem  to  lie  in  a  confused  heap.  But 
when  one  part  is  compared  with  another — when  all  is 
put  together,  and  God's  work  viewed  as  a  wliole — all 
is  beauty  and  order .^  The  elaborate  work  in  the  loom 
is  often  only  seen  piece  by  piece.  The  wise  mixture 
of  the  colours,  as  the  work  advances,  tends  to  form 
the  elegance  of  the  piece.  The  full  beauty  of  the 
work  from  the  heginni7ig  to  the  end  is  only  known  to 
the  Great  Director,  who  sees  the  end  from  the  begin- 
ning." We  can  neither  unravel  the  thread  of  his  coun- 
sels, nor  grasp  the  infinite  perfection  of  his  work. 
Tlioughtful  study  and  reverential  praise  are  our  most 
profitable  exercise.     "  0  the  depth !"  ^ 

'  '  We  have  seen  the  part  only — not  the  whole.'  Locke,  quoted 
by  Rosenmuller,  who  very  justly  adds — '  No  sentiment  is  more  pow- 
eiful  to  check  the  unwarrantable  complaint  relative  to  our  condi- 
ti  on .  — Sch  ol  ia  in  loco. 

"  Rom.  xi.  33.  The  writers  in  Pali  Synopsis  remark  upon  this  as 
a  most  difficult  verse.  Dr.  Chalmers  writes — 'This  is  one  of  the 
most  remarkable  verses  in  the  Bible,  with  a  preciousness  of  mean- 
ing in  it,  and  great  profundity.' — Daily  Scripture  Readings.  Lord 
Bacon  thus  expounds  it  {Advancement  of  Learning,  B.  I.  section  iii.) : 
'Solomon  declares — not  obscurely — that  God  hath  framed  the  mind 
of  man  as  a  mirror  or  glass,  capable  of  the  image  of  the  universal 
world,  and  joyful  to  receive  the  impression  thereof,  as  the  eye  joyeth 
to  receive  light ;  and  not  only  delighted  in  beholding  the  variety  of 
things  and  vicissitude  of  times,  but  raised  also  to  find  out  and  dis- 
cern the  ordinances  and  decrees,  which  throughout  all  those  changes 
are  infallibly  observed.  And  although  he  doth  insinuate,  that  the 
Fupreme  or  summary  law  of  nature  (which  he  calleth  the  work 
which  God  made  from  the  beginning  to  the  end)  is  not  possible  to  be 
found  out  by  man  ;  yet  that  doth  not  derogate  from  the  capacity  of 
the  mind,  but  maybe  referred  to  the  impediments,  as  of  shortness  of 
life,  ill  conjunction  of  labours,  ill  tradition  of  knowledge,  ever  from 

5 


"98  EXPOSITION   OF  ECCLESIASTES.     [CH.  III.  12, 18. 

12.  I  know  that  there  is  7io  good  in  them,  hut  for  a  man 
to  rejoice,  and  to  do  good  in  his  life.  13.  And  also 
that  every  man  should  eat  and  drinh,  and  enjoy  the 
good  of  all  his  labour,  it  is  the  gft  of  God. 

This  statement  is  often  in  substance  repeated.'  The 
repetition  shows  its  importance.  God  would  have  us 
observe  it.  He  encourages  us  to  trust  him.  And 
how  does  he  return  our  trust  by  the  overflowing  fulfil- 
ment of  promised  grace  beyond  prayer  and  expecta- 
tion I  Have  we  him  with  us  ?  Then  surely  joy  should 
be  our  element.  Endeavor  to  enjoy  him  in  everything 
— everything  in  him.  Look  at  our  temporal  mercies 
only.  When  can  we  find  time  to  count  them  ?  Yet 
if  we  do  not  bring  them  before  our  mind,  how  can  we 
ever  be  thankful  for  the  receipt  of  them  ?  But  never 
let  the  enjoyment  of  the  present  swallow  up  the  recol- 
lection of,  and  gratitude  for,  past  mercies.  Of  the 
future  we  know  nothing.  It  is  evidently  therefore  the 
path  of  wisdom  to  make  the  best  use  of  the  present — 
not  perplexing  ourselves  with  that  which  we  cannot 
alter,  but  improving  the  fittest  opportunities  for  prac- 
tical usefulness,  and  cheerfully  bearing  the  natural 
changes  which  belong  to  a  changing  world. 

A  cheerful  expectation  of  the  best  hath  a  fountain  of  joy  with  him  ; 
Ask  for  good,  and  have  it ;  for  thy  friend  would  see  thee  happy.'* 

This  thankful  godliness  is  a  bright  portion  in  a  cold, 

hand  to  hand,  and  many  other  inconveniences,  whereunto  the  con- 
dition of  man  is  subject.' 

>  See  V.  22 ;  ii.  24  ;  v.  18-20. 

'  Tupper's  Proverbial  Philosophy. 


OH.  III.  12, 18.]     EXPOSITION   OF   ECCLESIAfflii^^  ,  .       99^  i 

disappointing  world — a  true  enjoyment — a^rea^goo^  *^!^ 
— not  to  be  found  '  in  the  creatures,  but  from  the  gift 
of  God  to  do  good  with  them,  or  to  enjoy  the  good  of 
them.'' 

This  addition  is  here  made  to  the  former  statement. 
The  man  not  only  rejoices,  but  he  does  good  all  his  days. 
And  what  an  increase  is  it  to  our  own  happiness,  that 
our  God  and  Saviour  should  have  indulged  us  with 
the  privilege  of  thus  promoting  his  glory !  We  might 
have  been  secluded  in  a  monastery,  conflicting  with 
our  own  corruptions,  or  occupied  with  the  selfish  con- 
templation of  our  own  happiness ;  and  never  have 
had  our  hearts  enlarged  with  the  joyous  privilege  of 
doiiig  good.  Whereas  now  he  has  made  us  not  only 
the  recipients,  but  the  almoners,  of  grace  ;  not  only 
"  enriched  "  with  all  blessings  in  our  own  souls,  but 
"  unto  all  bountifulness  "  (2  Cor.  ix.  11),  to  supply  the 
wants  of  others.  Thus  the  happiness  of  every  mem- 
ber of  the  body  is  increased  by  contributing  to  tlie 
welfare  of  the  body.  We  are  blessed  with  our  father 
Abraham,  that  we  may  be  made  "  a  blessing."  (Comp. 
Gen.  xii.  3,  with  Gal.  iii.  9.)  Is  it  not  a  privilege  to 
feel,  that  as  the  servants  of  God,  we  have  no  work  to 
do  merdy  on  our  own  account  ?  We  are  chosen  of 
God,  that,  by  doing  his  work,  we  may  be  a  blessing  to 
man.  To  enjoy  our  own  blessings  is  the  stimulus  to 
communicate  them.  Never  can  we  ourselves  "  eat  the 
fat,  and  drink  the  sweet "  (1  Tim.  vi.  17,  18),  and  for- 
get to  "  send  portions  to  them  for  whom  nothing  is 
prepared."  (Neh.  viii.  10-12.)     *  It  is  human  nature 

C!otton. 


100  EXPOSITION   OF   ECCLESIASTES.     [CH.  III.  14, 15. 

to  live  to  self— Divine  grace  to  live  to  the  Lord — the 
highest  luxury  of  enjoyment  to  serve  him  through  our 
fellow-creatures.'  *  In  the  act  of  doing  good,  we  enjoy 
the  fruit  of  our  labour. 

If  therefore — as  our  Lord  assures  us — "  it  is  more 
blessed  to  give  than  to  receive  "  (Acts,  xx.  35) — how 
can  a  selfish  man  be  happy  ?  Yet  it  is  not  for  us  to 
cast  away  the  gifts  of  God.  Let  us  rather  stand  upon 
a  higher  level,  and  acknowledge  the  responsibility  of 
being  stewards  for  him.  ^  If  this  be  the  gift  of  God — 
'  that  we  may  have  this  good  ' —  as  a  pious  expositor 
instructs  us — '  ask  it  of  him.'  ^  The  man  of  prayer 
will  receive  largely.  Nay — what  is  there  that  he  is 
not  warranted  to  expect  ? 

14.  /  hnow  that,  whatsoever  God  doeth,  it  shall  he  for 
ever:  nothing  can  he  put  to  it,  nor  anything  taken 
from  it:  and  God  doeth  it,  that  men  should  fear  before 
him.  15.  That  which  hath  been  is  now ;  and  that 
which  is  to  be  hath  already  been ;  and  God  requireth 
that  which  is  past. 

^  MS.  Note  of  Kev.  Dr.  Marsh  to  the  author. 

''Luke,  xix.  13.  *  The  goods  of  this  world  are  not  at  all  a  trifling 
concern  to  Christians,  considered  as  Christians.  Whether,  indeed, 
we  ourselves  shall  have  enjoyed  a  large  or  a  small  share  of  them, 
will  be  of  no  importance  to  us  an  hundred  years  hence.  But  it 
will  he  of  the  greatest  importance,  whether  we  shall  have  em- 
ployed the  faculties  and  opportunities  granted  to  us  in  the  increase 
and  dififusion  of  those  blessings  among  others.' — Abp.  Whately's 
Notes  on  Bacon^s  Essays,  xxxiv.  Saurin  mentions  in  one  of  his 
sermons  an  epitaph  on  the  tomb  of  a  charitable  Christian — '  He 
exported  his  fortune  before  him  into  heaven  by  his  charities.  He 
is  now  gone  thither  to  enjoy  it.' — See  Luke,  xvi.  9. 

'  Geier. 


CH.  III.  14, 15.]     EXPOSITION   OF   ECCLESIASTES.  101 

*  Often  has  the  vanity  of  the  works  of  man  been 
declared.  It  follows  to  describe  the  character  of  the 
works  and  counsel  of  God.'  *  And  here  observe  the 
striking  view  of  his  unchangeableness.  His  works 
pass  away,  when  their  use  is  finished.  But  his  eternal 
counsel — the  working  of  his  counsel — What  he  doeth, 
it  shall  he  for  ever — not  to  be  altered  or  set  aside  by 
man's  will  or  power.  The  counsel  of  the  Lord  endur- 
eth  for  ever  ;  the  thoughts  of  his  heart  to  all  genera- 
tions. (Ps.  xxxiii.  11.  Comp.  Prov.  xix.  21  ;  xxi.  30.) 
Amid  outward  changes  and  seeming  confusion  all 
things  are  carried  out  unchangeably.  His  decrees  are 
like  the  "  chariots  coming  out  between  mountains  of 
brass  "  (Zech.  vi.  1) — firm  and  immovable.  The  sen- 
tence comes  from  his  own  mouth — "  My  counsel  shall 
stand,  and  I  will  do  all  my  pleasure."  (Isa.  xlvi.  10.) 
Truly  "  he  is  of  one  mind,  and  who  can  turn  him  ?" 
(Job,  xxiii.  13.)  Of  this  glorious  unchangeableness — 
*  that  little  thereof  we  darkly  apprehend  we  admire  ; 
the  rest  with  religious  ignorance  we  humbly  and 
meekly  adore.'  ^ 

Thus  sings  the  man  of  God  of  the  perfection  of  his 
works — "  He  is  a  Rock  ;  his  work  is  perfect."  (Deut. 
xxxii.  4.)  Nothing  can  he  put  to  it,  nor  anything  taken 
from  it.  There  is  nothing  defective — nothing  redun- 
dant. How  splendidly  does  his  Providence  display 
every  attribute  of  his  name  ! — "  All  his  ways  " — so 
the  song  continues — "  are  judgment.  A  God  of  truth, 
and  without  iniquity— just  and  right  is  he."  Turn  we 
from  the  brightness  of  his  Providence  to  a  yet  higher 

*  Lavater.  «  Hooker,  b.  v.  c.  ii.  6. 


102  EXPOSITION   OF   ECCLESIASTES.     [CH.  III.  14, 16. 

display.  Can  we  forbear  extending  our  view  to  his 
work  of  all  works — his  crowning  work — his  master- 
piece of  Divine  workmanship  ?  "  It  is  finished  " — 
was  the  triumphant  cry.  One  word  was  enough. '  For 
ever — was  the  stamp  of  perfection — Nothing  can  he 
added  to  it,  nor  anything  taken  from  it. 

The  prophet  finely  contrasts  this  immutable  salva- 
tion with  the  fading  nature  of  earthly  things.  "  The 
moth  shall  eat  them  up  like  a  garment.  But  my  right- 
eousness"— saith  Jehovah — "  shall  be  for  eve?',  and  my 
salvation  from  generation  to  generation."  (Isa.  li.  6.) 
Here  there  is  the  ground  of  godly /e«r,  and  reverential 
worship — "  Great  and  marvellous  are  thy  works,  Lord 
God  Almighty  ;  just  and  true  are  thy  ways,  thou  King 
of  saints.  Who  shall  not  fear  thee,  0  Lord,  and  glo- 
rify thy  name  ?"     (Rev.  xv.  3,  4.) 

And  yet  in  the  midst  of  all  external  changes  there 
is  substantial  uniformity.  That  which  hath  been  is  now, 
and  that  which  is  to  he  hath  already  heen.  The  work  of 
God  is  the  same  in  every  age.  The  scene  seems  to  be 
acting  over  again.  God  requireth  that  ivhich  is  'past. 
He  calls  it  back  before  him  as  the  precedent  for  his 
present  and  future  dispensations. 

Solomon  had  before  shewn  this  uniformity  in  nature. 
(Chap.  i.  9,  10.)  In  Providence  the  same  laws  of 
government  are  in  force,  as  from  the  beginning.  There 
are  few  events,  but  what  may  find  their  counterpart 
from  the  annals  of  the  past.  The  children  of  God  are 
exercised  in  the  same  trials  ;  and  the  same  proofs  of 
sustaining  and  delivering  grace  are  vouchsafed  to  them, 

See  John,  xix.  30.  Gr. 


CH.  III.  16, 17.]     EXPOSITION  OF  ECCLESIASTES.  103 

as  to  Noah,  Abraham,  and  the  saints  of  old. '  Some 
indeed  of  them  are  so  scantily  versed  in  their  Bibles, 
that  they  "  think  it  strange  concerning  the  fiery  trial 
which  is  to  try  them,  as  though  some  strange  thing  had 
happened  unto  tliem"  (1  Pet.  iv.  12.) — as  though  none 
had  ever  wrestled  through,  as  they  have  been  called  to 
do.  But  a  deeper  searching  of  the  Sacred  Records 
will  shew,  that  "  the  same  afflictions  are  accomplished 
in  our  brethren  which  have  been  in  the  world."  "  There 
hath  no  temptation  taken  you" — the  apostle  reminds 
us — "  but  such  as  is  common  to  man."  (1  Pet.  v.  9  ; 
1  Cor.  X.  13.)  If  then  we  cannot  alter  the  dispensa- 
tions of  God,  let  us  set  ourselves  down  to  the  more 
profitable  work  of  altering  our  own  judgment  of 
them.  A  murmuring  spirit  subdued  to  quietness  will 
be  much  to  the  honour  of  God.  We  shall  soon  pro- 
nounce our  verdict — that  "  all  the  paths  of  the  Lord 
are  mercy  and  truth"  (Ps.  xxv.  10) — all  as  they  ought 
to  be — all  as  we  could  wish  them  to  have  been,  when 
we  shall  look  back  upon  them  in  the  clear  light  of 
eternity. 

16.  And^  moreover,  I  saw  under  the  sun  the  place  of 
judgment,  that  wickedness  was  there ;  and  the  place 
of  righteousness,  that  iniquity  was  there.  17.  I  said  in 
mine  heart,  Qod  shall  judge  the  righteous  and  the  wick- 
ed :  for  there  is  a  time  there  for  every  purpose  and  for 
every  work. 

A  thoughtful  mind  is  often  exercised  on  the  apparent 

*  See  2  Peter  ii.  4-9. 


104  EXPOSITION   OF   ECCLESIASTES.      [CH.  III.  16, 17. 

inequalities  of  Divine  Government.  Solomon's  ob- 
servant eye  could  not  overlook  that,  which  has  been  a 
stumbling-block  to  men  of  reason,  who  only  dispute 
about  what  they  see,  and  therefore  are  ready  to  find 
fault  with  the  appointments  far  beyond  their  wisdom. 
May  we  not  hope  that  Solomon  found  rest  in  his  diffi- 
culties where  his  father  had  found  it  (Ps.  Ixxiii,  16, 17) — 
in  the  sanctuary  of  God  ?  This  injustice  is  seen  in  the 
best  governments.  '  The  guardian  of  the  innocent  of- 
ten becomes  the  hangman  of  the  innocent.'*  This 
evil  has  also  sometimes  been  found  where  we  should 
have  little  expected  it.  Samuel  was  directed  to  rebuke 
it  in  Eli ;  yet  it  afterward  appeared  in  his  own  house. 
(1  Sam.  iii.  13  ;  viiL  3-5.)  Power,  if  it  be  not  the 
instrument  of  promoting  godliness,  only  makes  its  pos- 
sessor a  wolf  or  a  tiger  to  his  fellow-creatures.  So 
dangerous  is  worldly  elevation !  The  pinnacle  is  a 
hazardous  position.  Our  corrupt  nature  can  bear  but 
little  raising.  There  is  one  ever  ready  to  help  us  to 
climb.  But  let  it  be  our  desire  to  be  kept  upon  lowly 
ground.  We  cannot  know  what  is  in  our  heart,  till 
the  stirring  power  of  temptation  has  brought  it  before 
our  eyes. 

It  is  also  a  great  aggravation  of  vnckedness,  when  it 
stands  in  the  very  place  of  judgment  and  righteousness.  ° 
How  clearly  does  this  disorder  prove,  that ''  all  the 
foundations  of  the  earth  are  out  of  course !"  (Ps.  Ixxxii. 
1-5.)  Yet  all  will  soon  be  set  right.  God  will  judge 
over  again  these  unrighteous  judgments,  judging  both 

^  Serran. 

"^  Bzek.  Yiii.  6,  17.  Matt.  xxvi.  59.  Acts,  xxiii.  3. 


OH.  III.  18-20.]      EXPOSITION   OP   ECCLESIASTES.  105 

the  righteous  and  the  wicked  with  unerring  righteous- 
ness.    (Acts,  xvii.  31.) 

But  why  does  he  delay  his  work  ?  There  is  a  time 
for  every  purpose^  and  for  every  work.  "  Shall  not  the 
Judge  of  all  the  earth  do  right?  Shall  not  God 
avenge  his  own  elect  speedily  ?"  (Gen.  xviii.  25  ; 
Luke,  xviii.  7,  8.)  There  is  not  a  breath  of  "  the  loud 
cry  under  the  altar — How  long?"  but  it  brings  the 
pledge  of  a  speedy  decision.  (Rev.  vi.  9,  10.)  Before 
us  "  we  look"  for  the  joyous  hope,  "  according  to  his 
promise,  of  the  new  heavens,  and  the  new  earth,  where- 
in dwelleth  righteousness."  (2  Pet.  iii.  13.)  Wait  then 
the  light  of  eternity.  Hold  fast  the  Christian  confi- 
dence with  unshaking  grasp.  "At  evening  time  it  shall 
be  light."  (Zech.  xiv.  7.)  All  will  furnish  matter  on 
both  sides  for  the  everlasting  Alleluia.   (Rev.  xix.  1-6.) 

18.  /  said  in  mine  heart  concerning  the  estate  of  the  sons 
of  men,  that  God  might  manifest  them^  and  that  they 
might  see  that  they  themselves  are  beasts.  19.  For  that 
which  befalleth  the  sons  of  men  befalleth  beasts ;  even 
one  thing  befalleth  them  :  as  the  one  dieth,  so  dieth  the 
other  ;  yea^  they  have  all  one  breath :  so  that  man  hath 
no  preeminence  above  a  beast :  for  all  is  vanity.  20. 
All  go  unto  one  place:  all  are  of  the  ditst,  and  all  turn 
to  dust  again. 

This  confusion  before  the  wise  man's  eyes  pressed 
heavily  upon  his  heart.  He  could  not  forget  the  sad 
retrospect,  when  he  had  degraded  himself  from  the 
dignity  of  a  son  of  God,  to  walk  before  men  like  a 
beast.    He  now  had  before  him,  not  only  the  mighty 


106  EXPOSITION    OF   ECCLESIASTES.      [CH. III.  18-20. 

oppression  just  alluded  to — but  the  mass  of  mankind, 
the  sons  of  men^^  in  the  same  bestial  state.  How  could 
he  restrain  the  saying  of  his  heart  concerning  their  estate^ 
that  they  might  see  that  they  themselves  were  leasts  ?  For 
indeed  they  will  never  know  their  honour,  until  they 
have  known  their  shame.  Yet  this  they  will  never  see, 
until  God  shall  manifest  unto  them  their  real  state. 
So  degraded  is  man,  that  he  cannot  understand  his  own 
degradation.  Yet  when  we  see  men  of  vast  capacity 
— of  the  mightiest  grasp  of  mind  in  earthly  things — 
living  as  if  they  had  no  souls — seeking  happiness  in 
sensual  pleasures — never  looking  beyond  the  grave — 
never  calculating  soberly  the  Infinite  stake  of  eternity 
— rather  determined  to  perish  in  rebel  stubbornness, 
than  willing  to  return  to  God — does  not  man  here  sink 
his  immortal  nature  to  the  very  lowest  "  brutishness  ?" 
The  testimony  of  God  is  true  to  the  very  letter — "  Man 
that  is  in  honour,  and  understandeth  not,  is  like  the 
beasts  that  perish."  (Ps.  xlix.  20  ;  also  14.)  This  is 
his  spiritual  level.  As  to  animal  life — all  go  unto  one 
place ;  all  are  of  the  dust^  and  all  turn  to  dust  again. 
(Gen.  ii.  7  ;  iii.  19.)  In  the  mere  outward  respect — 
both  breathe,  and  live,  and  die  alike.  Man  hath  no 
preeminence  above  a  beast ;  for  all  is  vanity.^  Let  us 
take  the  death-bed  confession  of  one  of  the  world's 

^  Chap.  viii.  11  ;  ix.  3  ;  Prov.  viii.  4. 

^  Though  the  animal  part  lies  more  upon  Solomon's  surface,  yet  the 
spiritual  level  must  have  been  before  his  mind.  This — not  the  other — 
required  a  distinct  and  Divine  manifeatalion  to  set  it  before  the  sons  of 
men.  '  An  useful  doctrine' — says  a  pious  Romanist — '  the  necessary 
remembrance  of  this  our  abject  condition,  connected  with  our  original 
sin.'^ — Lorin  in  loco. 


CH.  III.21.]  EXPOSITION  OF  ECCLESIASTES.  lOT 

grandest  heroes.  '  I  die' — said  Buonaparte — '  before 
my  time  ;  and  my  body  will  be  given  back  to  the  earth, 
to  become  the  food  of  worms.  Such  is  the  fate  which 
so  soon  awaits  the  great  Napoleon.'  Then  catching  a 
view  of  the  sublime  contrast,  he  exclaimed — '  What  an 
abyss  between  my  deep  wretchedness,  and  Christ's 
eternal  kingdom,  proclaimed,  loved,  adored,  and 
spreading  through  the  world  !' 

21.  Who  hnoweth  the  spirit  of  a  man  that  goeth  upward^ 
and  the  spirit  of  the  beast  that  gocth  downward  to  the 
earth  f 

Though  there  be  no  animal  preeminence  of  man 
above  the  beast,  yet  vast  indeed  is  the  difference  as  to 
their  spirits.  The  one  goeth  upward  to  "  the  Father  of 
spirits,"  ''  returning  to  the  God  that  gave  it."  (Chap, 
xii.  7,  with  Heb.  xii.  9.)  The  other  goeth  dooonward  to 
the  earth.  It  dies  with  the  body,  and  perishes  for  ever. 
'  The  soul  of  a  beast  is  at  death  like  a  candle  blown 
out ;  and  there  is  an  end  of  it ;  whereas  the  soul  of  a 
man  is  then  like  a  candle  taken  out  of  a  dark  lantern, 
which  leaves  the  lantern  useless  indeed,  but  doth  itself 
shine  brighter." 

We  must  not  pass  by  this  clear  proof  of  the  immor- 
tality of  the  soul.  The  spirit  even  of  the  wicked  goeth 
upward.  It  appears  in  the  presence  of  the  Great 
'•  Judge  of  all" — who,  though  "  filling  heaven  and  earth 
with  his  presence,  hath  prepared  his  throne  in  the 
heavens."   (Jer.  xxiii.  24  ;  Ps.  ciii.  19.)     Here  is  our 

Henry. 


108  EXPOSITION   OF   ECCLE8IASTES.  [CH.  IlL  22. 

lively  hope — not  like  the  feeble  twinkling  rays  in  the 
dark  heathen  cloud.  Not  "  life"  only,  but  "  immortal- 
ity is  brought  to  light  by  the  Gospel."  (2  Tim.  i.  10.) 
But  who  hnoioeth  ?  ^  How  few  realize  the  confidence ! 
All  beyond  the  grave  rests  on  Divine  Revelation.  Yet 
unspeakable  is  the  mercy,  when  in  this  clear  light  we 
can  see  our  ^^  spirits'^ — not  going  downward  to  perish, 
but  "  made  perfect"  (Heb.  xii.  23)  in  the  presence  of 
God  for  ever. 

'  Take  then  into  your  estimate  of  happiness' — as  an 
admirable  expositor  exhorts — 'the  whole  extent  of 
your  existence.  Let  your  inquiry  be — ^how  an  eternity 
of  existence  may  be  to  you  an  eternity  of  enjoyment. 
Jesus  is  revealed  as  the  Son  of  God — the  Divine  Re- 
deemer— the  Hope  of  sinners.  Believe  in  Him.  Live 
to  Him.  Thus  shall  you  possess  true  honour  and  true 
felicity.  When  your  mortal  part  shall  descend  to  the 
dust,  your  spirit,  commended  into  the  hands  of  God 
your  Saviour,  shall  rise  to  the  perfection  of  purity  and 
bliss.'' 

22.  Wherefore  I  perceive  that  there  is  nothing  better , 
tlwbn  that  a  man  should  rejoice  in  his  own  works  ;  for 
that  is  his  portion :  for  tvho  shall  bring  him  to  see 
what  shall  be  after  Mm  ? 

Solomon  is  returning  to  his  former  statement.  There 
is  a  godly  as  well  as  an  infidel  (1  Cor.  xv.  32)  enjoy- 
ment of  "  things  present."     Let  the  Christian  look  for 

*  Not  expressing  uncertainty.     See  Ps.  xc.  11.    Prov.  xxxi.  10. 
^  Wardlaw. 


CH.  III.22.]  EXPOSITION   OP   ECCLESIASTES.  109 

it  in  following  the  will  of  God.  Here  are  Ms  own 
works — not  done  in  his  own  strength,  or  for  his  own 
glory  and  reward.  And  here  also  is  Ids  portion.  Here 
he  "  remembers  his  God,  and  his  God  meets  him  with 
his  acceptance."  (Isa.  Ixiv.  5.)  Here  we  have  our 
"  rejoicing — with  trembling"  indeed  ;  yet  with  "  the 
testimony  of  our  conscience."  (2  Cor.  i.  12.  Gal.  vi. 
4,  5.)  Godliness  is  a  bright  atmosphere  of  Christian 
joy  to  the  whole-hearted  Christian.  And  if  our  pres- 
ent portion  be  so  precious,  what  will  it  be,  when  we 
shall  grasp  "  the  prize  of  our  high  calling  of  God  in 
Christ  Jesus?" 

Meanwhile  the  future  is  uncertain.  None  can  bring 
us  to  see  ivliat  shall  he  afterward.  But  the  simple  re- 
liance for  the  day  sweeps  away  the  tossing  cares  for 
to-morrow.  (Matt.  vi.  34.)  Soon  will  eternal  rest 
swallow  up  present  anxieties.  Thus  sings  our  Chris- 
tian poet : — 

Set  free  from  present  sorrow, 

"We  cheerfully  can  say — 
E'en  let  th'  unknown  to-morrow 

Bring  with  it  what  it  may. 
It  can  bring  with  it  nothing, 

But  He  will  bear  us  through  : 
Who  gives  the  lilies  clothing, 

Will  clothe  his  people  too. 

Olney  Hymns,  iii.  48. 


110  EXPOSITION   OF  ECCLESIASTES.  [CH.IV.1-8. 


CHAPTER  lY. 

1,  So  I  returned,  and  considered  all  the  oppression  that 
was  done  under  the  sun  ;  and,  behold,  the  tears  of  such 
as  were  oppressed,  and  they  had  no  comforter  ;  and 
on  the  side  of  their  oppressors  there  was  power  ;  hut 
they  had  no  comforter,  2.  Wherefore  I  praised  them 
which  are  already  dead  more  than  the  living  which 
are  yet  olive.  3.  Yea,  better  is  he  than  they  both, 
which  hath  not  yet  been,  who  hath  not  seen  the  evil 
work  that  is  done  under  the  sun, 

A  SINFUL  world  is  a  world  of  selfishness.  Men — 
instead  of  feeling  themselves  to  be  members  of  one 
great  body — each  bound  to  each  other  in  mutual  help- 
fulness— live  only  to  "  seek  their  own  "  (Eph.  iv.  16, 
with  Phil.  ii.  21)  at  whatever  cost  to  their  fellow- 
creatures.  Solomon  had  already  taken  one  view  of 
this  sad  spectacle.  He  had  seen  with  his  father  "  the 
vilest  men  exalted — the  throne  of  iniquity  framing 
mischief  by  a  law."  (Chap.  iii.  16,  1*7,  with  Ps.  xii. 
8  ;  xciv.  20,  21.)  He  now  returns  and  considers.  He 
takes  a  wider  survey.  He  sees  oppression  in  every 
corner — not  only  in  the  courts  of  justice — but  in  every 
sphere — not  only  for  the  sake  of  godliness — but  dU 
the  oppression  tJiat  was  done  under  the  sun.^    Behold! — 

* '  There  is  not  a  word  in  our  language,  which  expresses  more  detest- 
able wickedness  than  (yppression ;  yet  the  nature  of  this  vice  cannot  be 
so  exactly  stated,  nor  the  bounds  of  it  so  determinately  marked,  as  to 
say  in  all  instances,  where  rigid  right  and  justice  end,  and  oppression 


CII.IV.  1-8.]         EXPOSITION   OF  ECCLESIASTES.  Ill 

lie  cries — the  tears  of  such  as  he  oppressed.  The  power 
also  on  the  side  of  the  opjiressor  darkens  the  picture. 
It  is  like  Israel  in  "  the  iron  furnace '' —  dragging 
along  a  heavy  chain  of  life  in  a  wearisome  existence. 
(Exod.  ii.  23,  24.  Deut.  iv.  20.)  Twice  does  he  allude 
to  the  deep  and  poignant  aggravation — iio  comforter — 
no  one  to  afford  relief  to  soul  or  body.  The  tyranny 
of  the  oppressor  here  reaches  his  summit  of  cruelty. 
This  keen  trial  has  often  been  the  lot  of  the  Lord's 
suffering  people.  "I  looked  on  my  right  hand" — said 
a  true  child  of  tribulation — "  but  there  was  no  man 
that  would  know  me  ;  refuge  failed  me ;  no  man  cared 
for  my  soul."  (Ps.  cxlii.  4.  Comp.  2  Tim.  iv.  16.) 
Nay,  was  not  this  beaten  track  consecrated  by  the 
footsteps  of  the.  Son  of  God?  "Reproach  hath  broken 
my  heart ;  I  am  full  of  heaviness  ;  I  looked  for  some 
to  take  pity,  but  there  was  none  ;  and  for  Comforters^ 
but  I  found  noney    (Ps.  Ixix.  20.) 

Sympathy  with  sorrow  is  indeed  a  precious  priv- 
ilege. "  Remember  them  that  be  in  bonds  "  (under 
oppression)  ^^SiS  being  bound  with  them."  (Heb.  xiii.  3.) 
If  we  cannot  tread  in  the  footsteps  of  a  Howard, 
might  not  much  more  be  done  ?  Might  not  there  be 
a  more  active,  self-denying  alleviation  of  suffering? 
Might  not  prayer  and  effort  be  in  more  lively  exercise 
to  bring  the  sufferers  to  an  interest  in  the  endearing 
sympathy  of  "  The  Man  of  sorrows  " — so  tenderly — 
even  in  his  glorified  state  "  touched  with  the  feeling  " 


begins.  In  these  cases  there  is  great  latitude  left  for  every  one  to  de- 
termine from,  and  consequently  to  deceive  himself.' — Bp.  Butler's 
Sermon  on  Se^-daeit, 


112  EXPOSITION   OF   ECCLESIASTES.  [CH.  IV.  1-8. 

of  his  people's  sorrow  ?  And  yet  how  very  little  do 
we  realize  1  ;ie  sorrow  of  others  ;  either  because  they 
are  at  a  distance  from  us,  or  because  we  have  our- 
selves no  intelligent  and  experimental  acquaintance 
Avith  the  particular  pages  of  the  history  of  sorrow ! 

As  to  the  sorrow  here  expressed,  Mr.  Cecil  mentions 
that  he  often  '  had  a  sleepless  night  from  having  seen 
an  instance  of  cruelty  in  the  day.'^  Our  tender-hearted 
poet  thus  gives  vent  to  his  indignant  grief : — 

Oh,  for  a  lodge  in  some  vast  wilderness, 

Some  boundless  contiguity  of  shade, 

Where  rumour  of  oppression  and  deceit, 

Of  unsuccessful  or  successful  war, 

Might  never  reach  me  more !     My  ear  is  pain'd, 

My  heart  is  sick  with  every  day's  report 

Of  wrong  and  outrage  with  which  eartli  is  fill'd. 

Task,  Book  ir. 

So  keen  were  Solomon's  sensibilities,  that,  looking 
at  the  comparison  merely  in  the  light  of  temporal  evil, 
yj  he  considered  death,  or  even  non-existence,  preferable, 
as  a  refuge  from  this  suffering  lot.  The  patriarch,  in 
his  crushing  sorrow,  looked  to  the  grave  as  his  hope 
of  rest.  "  There  " — said  holy  Job — "  the  wicked  cease 
from  troubling,  and  there  the  weary  be  at  rest.  There 
the  prisoners  rest  together  ;  they  hear  not  the  voice 
of  the  oppressor J^  (Job,  iii.  lY,  18.) 

Look  onward  to  the  great  end.  Behold  the  tears  of 
such  as  ivere  oppressed — then  to  be  "  wiped  away  " — 
when  "the  rebuke"  of  the  oppressor  "shall  be  taken 
away  from  off  all  the  earth.  (Isa.  xxv.  8.)    Meanwhile 

Memoirs  by  Mrs.  Cecil. 


CH.  IV.4.]  EXPOSITION   OP  ECCLESIASTES.  113 

let  US  be  careful  to  cherish  our  sensibilities— not  in 
barren  sentimentalism,  but  in  practical  exercise.  Our 
Great  Pattern  not  only  gave  his  tears  but  his  blood, 
for  the  misery  of  man.  Not  only  did  he  weep  for  sor- 
row as  the  fruit  of  sin,  but  he  "  laid  down  his  life"  for 
it.  (1  John,  iii.  16.) 

4.  Again,  I  consider  all  travail,  and  every  right  worhj 
and  that  for  this  a  man  is  envied  of  his  neighbour. 
This  is  also  vanity  and  vexation  of  spirit. 

How  vividly  Solomon  draws  the  picture  of  selfish- 
ness in  all  its  features  I  A  man  pursues  a  right  ivorh. 
Yet  his  neighbour  envies  his  rectitude.  His  own 
character  suffers  by  comparison  with  him.  Hence  the 
revolt.  Thus,  whichever  side  of  the  world  we  look,  it 
presents  the  same  face  of  vanity — the  same  result — 
vexation  of  spirit.  '  A  man  that  hath  no  virtue  in  him- 
self— observes  our  great  English  philosopher — '  ever 
envieth  virtue  in  others ;  for  men's  minds  will  either 
feed  upon  their  own  good,  or  upon  others'  evil.  And 
who  wanteth  the  one  will  prey  upon  the  other ;  and 
whoso  is  out  of  hope  to  attain  to  another's  virtue,  will 
seek  to  come  at  even  hand  by  depressing  another's 
fortune.' '  This  is  the  "  evil  eye,"  ^  offended  with  the 
clear  shining  light.  The  better  ^/ie  loork,  the  more  is 
the  man  hated  by  those  who  have  no  heart  to  imitate 
him.'    Thus  even  godliness  becomes  a  source  of  evil. 

'  Lord  Bacon's  Essays,  ix.  "  See  Mark,  vii.  22. 

^  Gen.  iv.  8,  with  1  John,  iii.  11,  12.  Also  Daniel,  vi.  4,  5.  This 
last  example  (as  Abp.  "Whately  seems  to  admit)  contradicts  Lord 
Bacon's  observation — that  *  persons  of  eminent  virtue,  when  they  are 
advanced,  are  less  envied.' 


114  EXPOSITION   OF   ECCLESIASTES.  [CH.  IV.  4. 

If  our  godliness  "  condemn  the  world,"  we  must  expect 
to  be  hated  by  the  world.  Unbending  integrity  was 
the  only  charge  brought  against  Aristides.  And  in  an 
infinitely  higher  perfection  of  example,  the  only  expla- 
nation of  unprovoked  and  murderous  cruelty,  was — 
that,  irritated  by  his  popularity,  "  they  had  delivered 
him  for  envy^  (Mark,  xv.  10.)  This  is  truly  a  fiend- 
ish passion — hating  good  for  goodness'  sake.  It  is  like 
"  the  star  Wormwood/'  poisoning  the  fountains  around. 
(Rev.  viii.  10,  11.)  It  works  often  under  a  subtle  but 
plausible  cover.  God's  work  must  be  done.  But  we 
must  be  the  doers  of  it.  The  thought  is  intolerable, 
that  another  and  more  honourable  than  ourselves 
should  have  the  praise.  We  must  throw  something 
into  the  balance  to  depreciate  his  fair  name,  and  to 
preserve  the  glory  of  our  dearest  idol — self.  '  How 
contrary  a  state' — as  Bp.  Taylor  beautifully  observes 
— '  to  the  felicities  and  actions  of  heaven,  where  every 
star  increases  the  light  of  the  otlier,  and  the  multitude 
of  guests  at  the  supper  of  the  Lamb  makes  the  eternal 
meal  more  festival !  ^ 

Hard  indeed  is  it  to  work  with  singleness  for  our 
Master's  name — '  labouring ' — as  Dr.  Arnold  nobly 
expressed  it  on  his  death-bed — '  to  do  God's  will ;  yet 
not  anxious  that  it  should  be  done  by  me,  rather  than 
by  others.'^  Good  old  Fuller's  prayers  are  much  to 
the  point — '  Dispossess  me,  Lord,  of  this  bad  spirit,  and 

'  Holy  Living^  chap.  iv.  sect.  8. 

^  Stanley's  Life,  ii.  322.  *  Be  content  that  thy  brother  should  be 
employed,  and  thou  laid  by  as  unprofitable ;  his  sentence  approved, 
thine  rejected  ;  he  be  preferred,  and  thou  fixed  in  a  low  employment.' 
— Bp.  Taylor,  Holy  Living,  chap.  ii.  sect.  4. 


en.  IV.  5,6.]         EXPOSITION  OF  ECCLESIASTES.  115 

turn  my  envy  into  holy  emulation.  Let  me  labour  to 
exceed  those  in  pains,  who  excel  me  in  parts.  Let  me 
feed,  and  foster,  and  nourish,  and  cherish  the  graces  in 
others,  honouring  their  persons,  praising  their  parts, 
and  glorifying  thy  name,  who  hath  given  such  gifts 
unto  tliem.'* 

The  true  power  of  the  Gospel  can  alone  root  out 
this  hateful  principle.  If  there  be  a  living  union  with 
Christ,  will  not  his  honour  be  our  joy,  by  whomsoever 
it  be  advanced  ?  If  there  be  a  true  communion  with 
the  body,  the  prosperity  of  one  member  will  be  the  joy 
of  the  whole.  (1  Cor.  xii.  26.  Eph.  iv.  16.)  '  One  fin- 
ger envieth  not  another,  that  weareth  a  gold  ring,  as 
taking  it  for  an  ornament  of  the  whole  hand — yea,  of 
the  whole  body.' " 

Ah !  Christian — have  not  you  often  detected  this 
lust  in  yourself — yea — even  after  the  Lord  has  had 
mercy  upon  you  ?  Then  surely  sorrow  and  shame  will 
be  your  lot.  And  many  a  quickening  desire  will  be 
stirred  up  for  the  world,  where  it  shall  never  be  known 
more.  For  "  into  that  place  shall  not  in  any  wise  en- 
ter anything  that  defileth."  (Rev.  xxi.  27.) 

5.  The  foolfoldeth  his  hands  together^  and  eateth  his  own 
flesh.  6.  Better  is  an  handful  with  quietness^  than  both 
the  hands  full  with  travail  and  vexation  of  spirit. 

Another  picture  of  vanity !  The  wise  man  looks 
from  one  scene  to  another — oppression — envy — ^now 
idleness.     What  a  vast  fertility  of  excuses  does  the 

» Good  Thoughts  in  Bad  Times.  '  Cotton. 


116  EXPOSITION   OF   ECCLESIABTES.         ICH.IV.5,6. 

great  enemy  suggest !  In  the  business  of  daily  life 
how  many  stumbling-blocks  does  he  put  in  the  way ! 
The  sluggard — wasting  his  precious  time  and  oppor- 
tunity— mistaking  idleness  for  quietness — heaping  mis- 
ery upon  himself — bears  the  stamp  of  a  fool.  And 
well  does  he  deserve  his  name.  He  folds  his  Jtands  to- 
gether (Prov.  vi.  9,  10  ;  xxiv.  30-33)  with  heartless  in- 
difference, as  if  he  would  rather  eat  his  yoyj  flesh  from 
his  bones,  than  put  forth  any  troublesome  exertion. 
And  yet  an  excuse  was  ready  at  hand.  Above  him  he 
saw  the  tyranny  of  the  oppressor.  Many  on  his  own 
level  grudged  their  neighbour  his  happiness.  And 
therefore  for  himself  he  deems  a  little  with  ease  to  be 
far  better  than  much  with  toil  and  trouble.  Nothing 
is  to  be  gained  without  travail.  And  yet  the  fruit  of 
successful  travail  becomes  the  object  of  envy.  Far 
better  therefore  he  thinks  an  handful  with  quietness,  than 
both  hands  filed  with  the  heavy  tax  of  vexation  of 
spirit.^ 

The  fool  thus  '  does  nothing,  because  others  do  ill.'  ^ 
And  certainly  no  one  has  so  little  enjoyment  of  life, 
as  he  who  is  doing  nothing  in  life.     As  Dr.  Barrow 

^  Bps.  Hall.  Patrick,  and  Reynolds ;  Cartwright,  Beza,  Lorin,  and 
Scott,  mark  this  judgment,  as  the  sluggard's  false  cover  for  his  sloth. 
Dr.  Wardlaw  inclines  to  the  same  opinion.  The  wise  man  elsewhere 
gives  the  true  and  just  application  of  this  better  portion. — Prov.  xv.  16, 
17  ;  xvii.  1. 

^  Bp.  Patrick.  And  yet — as  Bp.  Sanderson  observes — '  He  is  as  de- 
siring and  craving  as  the  most  covetous  wretch,  that  never  ceaseth 
toiling  and  mo'ling  to  get  more,  if  he  might  but  have  it,  and  not  sweat 
for  it.' — Sermon  on  Phil.  iv.  11.  In  another  part  of  the  sermon  he 
speaks  of  him  as  '  content  to  let  the  world  wag  as  it  will,  without  any 
care  what  shall  become  of  hhn  and  his  another  day.' 


CH.IV.5,6.]         EXPOSITION   OF   ECCLESIASTES.  llT 

asks,  when  rebuking  his  idle  gentleman — '  What  title 
can  he  have  to  happiness?  What  capacity  thereof? 
What  reward  can  he  claim  ?  What  comfort  can  he 
feel  ?  To  what  temptations  he  is  exposed !  What 
guilt  will  he  incur ! '  Idleness  indeed  places  a  man 
out  of  God's  order.  It  should  therefore  have  no  place 
in  God's  fair  creation.'  Work  is  at  once  the  substance 
and  the  privilege  of  our  service.  A  thousand  witnesses 
will  rise  up  against  the  sluggard's  excuse — "  There  is 
a  lion  without ;  I  shall  be  slain  in  the  streets."  (Prov. 
xxii.  IB.) 

In  our  general  calling  and  our  daily  course — '  the 
strictest  imprisonment  is  far  more  tolerable,  than  being 
under  restraint  by  a  lazy  humour  from  profitable  em- 
ployment. This  enchaineth  a  man  hand  and  foot  with 
more  than  iron  fetters.  This  is  beyond  any  imprison- 
ment. It  is  the  very  entombment  of  a  man,  quite  in 
effect  sequestering  him  from  the  world,  or  debarring 
him  from  any  valuable  concerns  therein.'  ^ 

But  this  folding  of  the  hands  together — what  a  dead- 
ly hindrance  is  it  in  the  ways  of  God !  A  life  of  ease 
can  never  be  a  life  of  happiness,  or  the  pathway  to 
heaven.*  Trifling  indulgences  greatly  enervate  the 
soul.  '  A  despicable  indulgence  in  lying  in  bed ' — 
writes  the  heavenly  Martyn  in  his  early  course — '  gave 
me  such  a  view  of  the  softness  of  my  character,  that 
I  resolved  upon  my  knees  to  live  a  life  of  more  self- 
denial.     The  tone  and  vigour  of  my  mind  rose  rapidly. 


^  Sermon  on  Industry  as  a  Gentleman.  '  See  Gea  ii.  15. 

'  Barrow's  Sermon  on  Indmtry  in  General. 
tSee  Matt.  xvi.  24.     2  Tim.  ii.  3. 


118  EXPOSITION   OF   ECCLESIASTES.         [Cn.IV.7,8. 

All  those  duties,  from  which  I  usually  shrink,  seemed 
recreations.'  Taking  a  high  standard  of  example, 
what  say  we  to  the  quickening  example  of  Him,  who, 
after  a  Sabbath  of  ceaseless  labour,  "  in  the  morning 
rising  up  a  great  while  before  day,  went  out,  and 
departed  into  a  solitary  place,  and  there  prayed  ? " 
(Mark,  i.  35.)  To  cultivate  habits  of  self-denial — to 
mind  our  work  more  than  our  pleasure,  is  of  incalcu- 
lable moment.  Blessed,  indeed,  is  the  toil  in  such  a 
service  for  such  a  Master !  The  crown  and  the  king- 
dom brighten  all.  In  the  most  fainting  discourage- 
ment the  effort  to  take  one  forward  step — or  even  to 
resist  one  backward  step — when  made  under  the  sense 
of  the  infinite  preciousness  of  the  favour  of  God,  and 
the  constraining  love  of  Christ — will  never  be  made 
in  vain.  Power  will  be  given  and  felt  to  cut  the  way 
through  every  difficulty,  and  to  live  in  all  the  high  en- 
joyment of  our  privileged  service. 

7.  Then  I  returned,  and  I  saw  vanity  under  the  sun. 
8.  There  is  one  alone,  and  there  is  not  a  second  ;  yea 
— he  hath  neither  child  nor  brother  ;  yet  is  there  no 
end  of  his  labour  ;  neither  is  his  eye  satisfied  ivith 
riches  ;  neither  saith  he — ^For  whom  do  I  labour,  and 
bereave  my  soul  of  good  ? '  This  is  also  vanity;  yea, 
it  is  a  sore  travail. 

Solomon's  mind  was  in  constant  exercise.  We  find 
him  returning  from  one  side  to  another,  only  to  fasten 
upon  some  new  illustration  of  this  world's  vanity. 
The  slothful  fool  sits  with  his  folded  hands — preferring 
quietness  at  any  cost.     Contrasted  with  him,  we  have 


CH.  IV.7,8.]         EXPOSITION   OF   ECCLESIASTES.  119 

the  covetous  fool — full  of  active  energy.  He  has  cho- 
sen money  for  his  God.  The  miser — how  well  does 
he  deserve  his  name !  the  ivretclied  slave  of  Mammon, 
grown  old  as  a  toiling,  scraping,  griping  drudge !  He 
cannot  plead  in  excuse  the  necessary  claims  of  a  large 
family.  He  is  aloiie,  and  there  is  not  a  second;  yea — 
he  hath  neitlier  child  nor  brotJier,  Yet  so  long  as  he  can 
add  one  farthing  to  his  hoard,  he  cannot  bear  the 
thought  of  giving  up.  There  is  no  end  of  Ms  labour. 
Labour  indeed  it  is,  without  rest  or  satisfaction,  how- 
ever he  may  heap  up  his  treasure.  His  eye  is  not  sat- 
isfied with  riches.  Still  he  craves  for  more.  The  less 
need,  the  more  raking.  '  He  hath  enough  for  his  back, 
his  calling,  the  decency  of  his  state  and  condition  ;  but 
he  hath  not  enough  for  his  eyeJ  i  All  is  sacrificed — 
even  to  the  bereaving  his  soul  of  common  good.  And 
for  tvhom  all  this  labour  ?  "  He  heapeth  up  riches,  and 
knoweth  not  who  shall  gather  them."  (Ps.  xxxix.  6.) 
Illustrations  from  real  life  are  not  wanting:  The 
Great  Marlborough — scraping  together  a  fortune  of  a 
million  and  a  half —would  walk  through  the  rain  at 
night  to  save  sixpence  I  bereaving  himself  of  good — for 
whom  ?  for  a  family,  whom  he  had  always  regarded  as 
his  enemies.' 

But  it  is  not  only  the  miser.  Here  also  is  the  man 
that  spends  his  money  upon  himself,  and  upon  his  own 
selfish  gratifications,  forgetting  its  true  use  and  respon- 
sibility.   When  once  we  acknowledge  the  bond — "  Ye 


*Bp.  Reynolds.  Comp.  Prov.  xxvii.  20;  Hab.  ii.  5-9. 
^  See  Mirage  of  Life,  an  interesting  volume  published  by  Religious 
Tract  Society. 


120  EXPOSITION   OF   ECCLESIASTES.          [CH.  IV.T,a 

are  not  your  own"  (1  Cor.  vi.  19) — readily  shall  we 
add — Neither  is  our  silver  or  our  gold  our  own,  but 
God's  ;  worthless — worse  than  worthless  ;  as  a  selfish 
possession  ;  an  acceptable  gift,  when  consecrated  to  the 
service  of  God  and  his  Church. 

The  man  of  covetousness  would  keep  his  money  with- 
in his  last  grasp.  No  other  satisfaction  can  he  realize. 
But  all  this  is  vanity,  and  a  sore  travail.  Never  has  he 
soberly  calculated  profit  and  loss.  Comfort,  peace, 
usefulness,  and — what  is  infinitely  more  important — 
the  interests  of  the  immortal  soul — all  is  sacrificed  to 
this  mean  and  sordid  lust.  A  perishing  sinner — ^his 
shadowy  portion  snatched  from  him  ;  and  his  state  for 
eternity  irremediable  misery — such  is  the  picture !  His 
call  is  sudden  in  the  midst  of  all  his  purposes  of  ag- 
grandizement. He  has  "received  his  good  things." 
All  is  now  infinite  and  unchangeable  ruin.  "  So  is  he" 
— adds  our  Divine  Instructor — "  that  layeth  up  treas- 
ure for  himself,  and  is  not  rich  towards  God."  (Luke, 
xii.  18-21 ;  xvi.  25.)  'Envy  thou  not  the  fool's  para- 
dise here,  that  has  hell  at  the  end  of  it.'  ^  Now  mark 
the  contrast — The  child  of  God  in  poverty,  yet  in  pos- 
session of  the  Gospel  treasure.  "As  having  nothing, 
and  yet  possessing  all  things  "  (2  Cor.  vi.  10) — enrich- 
ed and  honoured  for  both  worlds — partaker  with  his 
Lord  of  the  kingdom.  Reader — be  sure  that  this  is 
thy  joy — thy  portion— first  in  thine  eye  and  in  thy 
heart. 

9.  Two  are  better  than  one,  because  they  have  a  good 
reward  for  their  labour,     10.  For  if  they  faU,  the 

*  Anonym.  Erposition  of  Ecdesiades. 


CH.  IV.  9-12.J        EXPOSITION   OF   ECCLESIASTES.  121 

one  will  lift  up  his  fellow ;  hut  woe  to  him,  ivltx)  is 
aloTie  when  he  faUeth  ;  for  he  hath  not  another  to  help 
him.  11.  Again,  if  tivo  lie  togetlier,  then  they  have 
heat ;  hut  how  can  man  he  warm  alon£  ?  12.  And  if 
one  prevail  against  him,  tivo  shall  luithstand  him; 
and  a  threefold  cord  is  not  quickly  broken. 

We  have  seen  the  misery  of  solitary  selfishness.  '  The 
man  is  so  absorbed  in  covetousness,  that  he  sacrificeth 
all  his  interest  with  his  fellow-creatures.'  ^  Contrast 
with  this  dark  picture  the  pleasures  and  advantages  of 
social  bonds.  Bacon  quotes  from  Aristotle,  that '  who- 
soever delighteth  in  solitude  is  either  a  wild  beast  or 
a  god' — that  is  (as  Abp.  Whately  explains  it) — '  to  man 
— such  as  man  is — friendship  is  indispensable  to  hap- 
piness ;  and  that  one,  who  has  no  need,  and  feels  no 
need  of  it,  must  be  either  much  above  human  nature, 
or  much  below  it.' "  In  a  variety  of  instances  we  shall 
readily  admit  Solomon's  judgment — Two  are  better  than 
one — *  more  happy  jointly,  than  either  of  them  could 
be  separately.  The  pleasure  and  advantage  of  holy 
love  will  be  an  abundant  recompense  for  all  the  work 
and  labour  of  love.'  ^  ITiey  have  a  good  reward  for 
their  lahour.  For  have  they  not  richer  enjoyment  of 
the  common  good  in  the  mutual  effort  to  promote  it  ? 

Many  instances  in  common  life  illustrate  this  aphor- 
ism. In  a  casual  fall  ready  help  is  a  Providential 
mercy.  Woe  to  him  that  is  alone  when  he  falleth. 
Solitude  may  be  death.  (Gen.  iv.  8.  2  Sam.  xiv.  6.) 
As  if  two  lie  together,  heat  is  communicated.  (1  Kings, 

*  Dath^.  '  Noles  on  Bacoti,  Essay  xxvii.  '  Henry. 


122  EXPOSITION  OF  ECCLESIASTES.        [CH.  IV.  9-12. 

i.  2.)  In  cases  of  assault,  one  might  prevail,  when  by- 
additional  strength  we  might  successfully  withstand  him 
(2  Sam.  X.  11.  Jer.  xli.  13,  14) ;  like  a  cord,  which  when 
untwisted,  is  weak  ;  but  when  bound  together  threefold 
(like  the  fabled  bundle  of  rods)  is  not  quickly  hrohen. 

We  forget  however  the  deep  and  weighty  substance 
of  Scripture,  if  we  confine  these  illustrations  to  their 
literal  application.  The  most  sober  principle  of  inter- 
pretation will  admit  a  reference  to  all  that  glowing 
contact  of  united  hearts,  where  each  has  a  part  and 
responsibility  in  helping  and  comforting  the  other.  To 
begin  at  the  beginning — with  tliat  ordinance,  where 
God  declared  his  own  mind — "  It  is  not  good  for  man 
to  be  alone."  (Gen.  ii.  18.  Comp.  Ps.  Ixviii.  6.)  If  it 
was  "  not  good "  in  Paradise,  much  less  is  it  in  a 
wilderness  world.  What  claim,  then,  has  a  monastic 
or  a  celibate  life  to  higher  perfection  ?  When  two 
are  brought  together  by  the  Lord's  Providence  (Gen. 
ii.  22) — and  specially  when  each  is  fitted  to  each  other 
by  his  grace^"  dwelling  together  as  heirs  of  the  grace 
of  life"  (1  Pet.  iii.  7),  in  abiding  union  of  hearts — 
having  one  faith — one  hope — one  aim — who  can  doubt 
the  fact — Two  are  better  than  erne?  Love  sweetens 
toil,  soothes  the  sting  of  trouble,  and  gives  a  Christian 
zest  of  enjoyment  to  every  course  of  daily  life.  The 
mutual  exercises  of  sympathy  give  energy  to  prayer, 
and  furnish  large  materials  for  confidence  and  praise. 

Our  Lord  himself,  who  "  knew  what  was  in  man," 
ordered  his  Church  upon  this  wise  determination. 
When  he  "  sent  forth"  his  first  ministers,  "  as  sheep  or 
lambs  in  the  midst  of  wolves" — weak  and  unprotected 
— "  two  and  two"  was  the  arrangement.     (Matt.  x.  16. 


OH.  IV.  9-12.]        EXPOSITION   OF  ECCLESIASTES.  123 

Luke,  X.  1-3.)  Was  not  this  upon  the  forethought, 
that  if  they  should /a7/,  the  one  should  help  up  his  fellow  f 
The  Primitive  Church — so  far  as  circumstances  per- 
mitted— acted  under  Divine  direction  upon  this  rule 
of  mutual  helpfulness.^ 

We  need  scarcely  remark,  how  clearly  the  principle 
of  membership  is  here  involved.  The  live  coal  left 
ahne  soon  loses  its  vital  heat.  But  heap  the  coals 
around  it,  and  we  have  a  genial  atmosphere.  The 
most  lively  professor  left  alone  is  in  danger  of  waxing 
cold  in  selfishness.  But  the  precious  '  communion  of 
saints'  warms  the  Christian  from  the  very  centre.  All 
is  sound,  when  "  the  members  of  the  body"  (to  use  the 
Apostle's  favourite  illustration)  "  have  the  same  care 
one  for  another."  (1  Cor.  xii.  25.)  Thus  "from  the" 
Divine  "  Head,  the  whole  body,  fitly  joined  together, 
and  compacted  by  that  which  every  joint  supplieth, 
according  to  the  efi"ectual  working  in  the  measure  of 
every  part,  maketh  increase  of  the  body  to  the  edify- 
ing of  itself  in  love."  (Eph.  iv.  15,  16.) 

This  principle  also  rebukes  the  religious  solitaire — 
that  isolated  being,  who  belongs  to  no  Church,  because 
no  Church  is  perfect  enough  for  him.  *  Take  a  ladder' 
— was  Constantino's  advice  to  such  a  one — '  and  climb 
up  to  heaven  by  thyself.'  Surely  it  is  better  to  belong 
to  an  imperfect  (not  heretical)  Church,  than  none  ; 
better  to  "  continue  steadfastly  in  the  Apostles'  doc- 
trine and  fellowship,  and  in  breaking  of  bread,  and  in 


'  Acts,  xiii,  2  ;  xv.  85-40.  An  old  expositor  observes  on  this  text 
— that  *  in  the  body  all  instruments  of  action  are  made  by  pairs;  e.  g. 
hands— feet— eyes — ears— legs.'— Cotton. 


124  EXPOSITION   OP   ECCLESIASTES.        [OH.  IV.  9-12. 

prayers"  (Acts,  ii.  42)  ;  not  only  "  first  giving  up  our 
own  selves  to  the  Lord,"  but  "  unto"  the  whole  body 
of  the  Church  "  by  the  will  of  God."  (2  Cor.  viii.  5.) 
There  can  be  no  real  membership  with  the  body,  except 
by  the  communication  of  mutual  helpfulness  "  accord- 
ing to  the  measure  of  every  part."  (Eph.  iv.  16,  ut 
supra.)  The  solitaire  just  described  is  in  continual 
danger  when  he  falletli^  for  he  hath  not  another  to  help 
him.  The  soldier  falters  alone;  but,  in  fellowship  with 
his  comrades,  he  advances  with  confidence. 

All  the  kindly  offices  of  friendship — especially  when 
cemented  in  the  Christian  bond — apply  to  this  point. 
The  united  prayer  of  "  any  two,  who  shall  agree  touch- 
ing anything  they  shall  ask,"  is  sealed  with  acceptance. 
(Matt,  xviii.  19.)  Mutual  faithfulness  (Gal.  ii.  11-14  ; 
vi.  1),  consideration,  inspection,  and  godly  provocation 
(Heb.  X.  24) — all  enter  into  the  sphere  of  Christian  re- 
sponsibility, and  minister  to  the  glory  of  our  common 
Lord.  Each  of  us  has  something  to  impart,  to  prevent 
discouragement — to  receive,  to  teach  us  humility.  The 
receiver  is  united  to  the  giver  by  gratitude — the  giver 
to  the  receiver  by  tender  compassion. 

In  this  sympathizing  union  of  kindred  spirits,  "  oint- 
ment and  perfume  rejoice  the  heart ;  so  doth  the 
sweetness  of  a  man's  friend  by  hearty  counsel.  Iron 
sharpeneth  iron  ;  so  a  man  sharpeneth  the  countenance 
of  his  friend."  (Prov.  xxvii.  9,  Vl.)  The  inferior  may 
be  the  helper.  The  great  Apostle  acknowledged  in- 
strumental support  through  his  own  son  in  the  faitli. 
(2  Cor.  vii.  6.  Tit.  i.  4.)  Jonathan,  no  less  than  David, 
"  strengthened"  his  brother's  "  hands  in  God."  (1  Sam. 
xxiii.  16.     Here  the  two  were  better  than  one  ;  when  each 


en.  IV.  13, 14.]       EXPOSITION   OF   ECCLESIASTES.  125 

was  employed  in  lifting  up  his  fellow.  Lord  Bacon 
quotes  the  old  proverb — '  A  friend  is  another  himself 
— and  then  beautifully  adds — '  No  receipt  openeth  the 
heart  but  a  true  friend,  to  whom  you  may  impart 
griefs,  joys,  fears,  hopes,  suspicions,  counsels,  and 
whatsoever  lieth  upon  the  heart  to  oppress  it.'  ^ 

Oh  I  let  us  ponder  well  the  deep  responsibility  of 
our  social  obligations.  Are  we  discharging  them  as 
unto  the  Lord — for  the  honour  of  his  name,  and  for  the 
edifying  and  increase  of  his  Church?  Did  we  but 
pray  for  each  other  as  we  ought,  what  a  brotherhood 
would  the  family  of  man  be  I  The  time  is  short.  Op- 
portunities are  passing  away.  Happy  those,  who  have 
been  fellow-helpers  upon  earth!  They  shall  rejoice 
before  their  gracious  Lord  with  joy  unspeakable — un- 
interrupted— ^without  abatement — without  end. 

13.  Better  is  a  poor  and  wise  child  than  an  old  and 
foolish  King,  who  iviU  be  no  more  admonished.  14. 
For  out  of  pn^ison  he  cometh  to  reign;  whereas  he  that 
is  born  in  his  kingdom  becometh  poor. 

Riches  were  the  last  instance  of  vanity.  Here  Solo- 
mon affixes  the  stamp  upon  honour — man's  highest 
condition.  This  is  not  indeed  the  ordinary  course. 
God's  people  are  often  left  in  a  low  condition,  while 
the  ungodly  maintain  a  royal  elevation.  But  such 
cases  do  occur ;  and  probably  he  had  some  example  be- 
fore his  eyes  of  an  old  and  foolish  king  beyond  the 
border,  raised  to  the  throne  without  any  fitness  to  reign, 

EssajB,  ut  supra 


126  EXPOSITION   OF   ECCLESIASTES.      [CH.  IV.  18, 14. 

and  showing  his/oily  pre-eminently  by  unwillingness 
to  be  admonished.  For  the  man,  who  has  no  counsel 
from  his  own  store,  and  refuses  to  receive  it  from 
another's,  has  an  undoubted  claim  to  the  character  of 
a  fool.  Indeed  old  and  foolish — feebleness  of  mind  and 
obstinacy  linked  together  throw  a  cloud  over  the 
splendour  of  an  earthly  crown.  For  '  place  and  dignity 
can  never  make  a  man  so  happy,  as  his/oily  will  make 
liim  miserable.'^ 

The  contrast  is  minutely  drawn — ^between  the  king 
and  the  poor — the  old  man  and  the  child — the  foolish  and 
the  ivise.  The  balance  is  given  in  favour  of  the  child, 
though  poor.  '  Such  pearls  are  not  to  be  slighted, 
though  in  the  dust.'  ^  For  we  are  taught  to  despise 
not  either  youth  (1  Tim.  iv.  12)  or  poverty.  (Jam.  ii. 
1-6.)  Real  worth  is  determined,  not  by  outward  show, 
but  by  solid  usefulness.  Royalty  itself  may  sink  in 
estimation,  when  set  against  attainments  brought  out 
of  the  lowest  walks  of  life.  From  many  a  ragged 
school  or  wretched  hovel  may  be  dug  out  the  richest 
stores  of  moral  and  intellectual  wealth,  compared  with 
which  the  monarch's  crown  is  the  very  tinsel  of  vanity. 
*  The  king,  becoming  poor  by  his  own  extravagance, 
stalks  his  little  hour  of  magnificence,  and  then  descends, 
the  ghost  of  departed  greatness,  into  the  land  of  con- 
demnation.' ' 

This  comparison  is  confirmed  by  the  different  event 
happening  to  each.  The  child  may  for  a  while  be  in 
inglorious  poverty.     But  may  it  not  be  the  Divine  pur- 

^  Pemble  m  loco.  '  Nisbet. 

"  Dr.  Chalmers'  Sermon  on  Text.  Comp.  Job.  xii.  18-21,  23,  28. 


CI  I.  IV.  18, 14.]      EXPOSITION   OF   ECCLESIASTES.  127 

pose  to  bring,  as  it  were  another  Joseph  out  of  prison} 
or  a  Daniel  out  of  captivity  (Dan.  i.  6  ;  vi.l),  and 
to  raise  him  to  an  honourable  elevation  ?  Wisdom 
may  be  the  fruit  of  the  prison  discipline,  and  supply  to 
the  child  what  ho  wants  in  years  (1  Kings,  iii.  6-12) ; 
while  the  old  and  foolish  king — horn  to  an  empire — horn 
in  his  kingdom  as  his  rightful  inheritance — a  beggar 
dies  in  obscurity;  (2  Kings,  xxiii.  31^34 ;  xxiv.  12  ; 
XXV.  7  ;  Lam.  iv.  20.)  '  The  wisdom  of  the  one  may 
advance  him  to  a  sceptre  ;  the  folly  of  the  other,  as 
recorded  experience  testifies,  may  wrest  the  sceptre  from 
his  hand.'  ^ 

*  If  he,  who  from  a  dungeon  shall  through  his  wisdom 
be  advanced  to  a  throne,  be  preferred  to  him,  who, 
horn  in  his  kingdom,  is  reduced  to  poverty  by  his  folly ; 
how  honourable  and  happy  will  they  be,  who  by  faith 
in  the  Son  of  God  are  advanced  from  the  bondage  of 
sin  and  Satan  to  the  glorious  "  kingdom  that  cannot 
be  moved  1"  ' '  Joyous  is  the  prospect  of  the  resurrec- 
tion morning — wlien  their  prison  garments  being 
changed  for  the  glorious  image  of  their  Lord — out  of 
prison  they  shall  comefoo'th  to  reign — sharers  of  his  throne 
for  ever. 

15.  I  considered  all  the  living  which  walk  under  the  sun, 
with  the  second  child,  that  shall  stand  up  in  his  stead. 
16.     There  is  no  end  of  all  the  people,  even  of  all  that 

'  Pa  cv.  17-22.  Josephus  mentions  Agrippa  as  having  ascended  the 
throne /rom  a  prison,  though  with  no  special  marks  of  wisdom. — Antiq. 
lib.  xviii.  c.  8 ;  see  also  Howson  and  Conybeare,  Travels  of  St.  Paid,  i. 
129,  second  edit. 

«  Wardlaw.  '  Scott. 


128  ■     EXPOSITION   OF   ECCLESIASTES.       [(511.  IV.  15, 16. 

have  been  before  them ;  they  also  that  come  after  shall 
not  rejoice  in  him.  Surely  this  also  is  vanity  and  vexa- 
tion of  spirit. 

The  Preacher  now  turns  to  the  people.  He  finds 
the  same  vanity  and  vexation  as  elsewhere.  He  takes 
an  extensive  survey,  considering  all  the  living  which  walk 
under  the  sun.  Generation  after  generation  pass  be- 
fore his  mind's  eye.  All  is  the  same  character.  The 
hereditary  disease  is  fondness  for  change.  Here  is  the 
king  with  the  heir  apparent — the  second ' — next  to  his 
throne,  that  shall  stand  up  in  his  stead.  The  homage  of 
all  ranks  is  soon  transferred  to  him.  There  is  no  end 
to  the  fickle  multitude.  "  Surely  men  of  low  degree 
are  vanity,  and  men  of  high  degree  are  a  lie ;  to  lay  in 
the  balance  they  are  altogether  lighter  than  vanity.^' 
(Ps.  Ixii.  9.)  Such  was  the  testimony  of  the  Preacher's 
father,  abundantly  confirmed  by  his  own  sad  experience. 
Though  he  had  been  eminently  the  father  of  his  people, 
how  easily  did  the  second  child  "  steal  their  hearts  from 
him !"  (2  Sam.  xv.  6,  12,  13.)  Wayward  Adonijah  in 
his  last  days  brought  out  the  same  proofs  of  this  popu- 
lar inconstancy.  (1  Kings,  ii.  15,  with  i.  6, 25.)  Perhaps 
Solomon  himself  might  have  been  mortified  by  some 
marks  of  the  neglect  of  the  setting,  and  worshipping 
of  the  rising,  sun.' 

This  appeared  to  the  preacher  to  be  the  universal 
rule  ;  human  nature  in  every  age  alike.     TJiere  was  no 

*  V.  8.  The  second  does  not  suppose  another  child  that  is  first — but 
implies— sficami  in  the  kingdom,  in  respect  to  his  father  who  reigns  be- 
fore him,  whom  he  succeeded  at  his  death. — Bp.  Patrick. 

'See  Lord  Bacon's  Advancement  o''  Knowlehjp,  B.  IT.  xxiil.  5. 


OH.  IV.  15, 16.]      EXPOSITION  OP  ECCLESIASTES.  129 

end  of  all  the  people.  The  giddy  and  inconstant  multi- 
tude go  on  from  generation  to  generation.  Solomon 
had  seen  it  himself.  So  had  others  before  him.  So  it 
would  go  on  to  the  end.  They  would  abandon  the 
present  idol,  as  those  had  done,  who  had  been  before 
them.  The  heir  that  is  now  worshipped  with  servility 
will  have  his  turn  of  mortification.  They  that  come 
after  shall  not  rejoice  in  him.  "  Cease  ye  from  man," 
therefore,  "  whose  breath  is  in  his  nostrils" — is  the 
much-needed  exhortation — "  for  wherein  is  he  to  be 
accounted  of?"  (Isa.  ii.  22.)  The  smile  of  to-day  may 
be  changed  for  the  frown  of  to-morrow.  (Mark,  xi.  8  j 
XV.  8,  14.)  The  love  of  change  is  a  dominant  principle 
of  selfishness — insensible  to  our  present  blessings,  and 
craving  for  some  imaginary  good.  '  The  man  is  rarely 
found,  who  is  not  more  taken  up  with  the  prospect  of 
future  hopes,  than  with  the  enjoyment  of  his  present 
possession.'^  This  constant  anxiety  is  an  humbling 
trial  to  Royalty.  The  crown  of  the  brightest  jewels 
is  often  a  crown  of  thorns. 

But  after  all — think  of  our  Great  Sovereign — is  not 
he  entitled  to  our  undecaying,  supreme,  and  devoted 
love  ?  His  willing  people  will  shew  no  fickleness  here. 
He  deserves  all.  He  claims  all.  He  gives  all.  Never, 
therefore,  let  him  have  less  than  all.  Will  not  every 
service  bring  an  hundredfold  reward  in  peace — joy — ■ 
salvation — heaven  ? 

'  Lord  Bacon,  quoted  in  Poll  Synopsis.     See  also  Bp.  Patrick. 
6* 


130  EXPOSITION   OF   ECCLESIASTES.  [CH.  V.  1. 


CHAPTER  V. 

1.  Keep  thy  foot^  when  thou  goest  into  the  house  of  God; 
and  he  more  ready  to  hear^  than  to  give  the  sacrifice  of 
fools ;  for  they  consider  not  that  they  do  evil. 

The  Preacher  has  multiplied  his  illustrations  of  his 
subject — All  is  vanity.  There  is,  however,  one  excep- 
tion— the  service  of  God.  Let  us  then  go  into  the 
sanctuary.  Precious  privileges  belong  to  the  house  of 
God.  Never  does  he  fail  to  cheer  his  humble  worship- 
pers. (Isa.  Ivi.  *7.)  '  In  the  word  of  God  and  prayer 
there  is  a  salve  for  every  sore.'  ^  Yet  even  here, — 
alas !  what  a  mass  is  there  of  vacant  service — of 
traditionary  form — the  copy  and  dead  imitation — no 
throbbing  of  spiritual  life !  How  important  therefore 
is  the  Divine  rule  to  maintain  the  vital  sacredness  of 
the  service — Keep  thy  foot — as  with  Sabbath  consecra- 
tion.^ Let  it  not  be  a  careless  step,  as  into  an  ordinary 
house.  Begin  the  holy  exercise  ere  you  leave  your 
home.  See  that  your  heart  is  engaged — ^not  in  the 
trifles  of  the  moment,  but  in  the  realizing  of  eternity — 

'"■  Henry. 

^  Isa.  Iviii.  13,  with  Exod,  iii.  5.  Josh.  v.  15.  Mede  supposes  the 
reference  to  the  Eastern  custom  of  putting  ofif  the  shoes  or  sandals  on 
enterinjj  a  temple  for  the  purpose  of  worship.  He  adds— 'Not  as  if 
Solomon,  or  the  Holy  Ghost,  in  this  admonition  intended  the  outward 
ceremony  only,  and  no  more  (that  were  ridiculous  to  imagine) ;  but  the 
whole  act  of  sacred  reverence,  commenced  in  the  heart  and  affection, 
whereof  this  was  the  accustomed  and  leading  gesture.'— /Fo  ■^••<',  pp. 
347-349. 


CII.  V.I.J  EXPOSITION   OP   ECCLESIASTBJ^]^^      .131*^/2^ 

not  in  company  with  thy  friend,  but  in  communion  witg^  y^^ 
thy  Lord.  Oh !  it  is  awful  to  trifle  at  the  church  door. 
Our  buisness  is  with  the  High  and  Holy  One.  He  "  is 
greatly  to  be  feared  in  the  assembly  of  the  saints,  and 
to  be  had  in  reverence  of  all  them  that  are  about  him. 
Holiness  becometh  thine  house,  0  God,  for  ever."  (Ps. 
Ixxxix.  7  ;  xciii.  5.)  Utterly  revolting  therefore  is 
that  service,  which  is  not  imbued  with  a  reverential 
spirit.  "  In  thy  fear^^ — says  the  man  of  God — "  will  I 
worship  toward  the  holy  temple."  (Ps.  v.  7.)  If  we 
have  right  views  of  the  Divine  majesty,  shall  we  not 
be  as  sinful  worms  in  our  own  eyes — how  much  more 
in  his  sight  ? 

And  is  this  exercise  an  easy  work — a  refuge  for  the 
indolent  from  the  harder  toil  of  service  ?  Ah !  no. 
If  it  be  "good"  (lb.  Ixxiii.  28)— it  is  hardest  of  all— 
"  to  draw  near  to  God."  It  needs  the  face  steadily 
set  heavenward — the  "  girding  up  of  the  loins  of  the 
mind"  (1  Pet.  i.  13) — most  of  all — the  eye  looking  to- 
wards that  blessed  mercy-seat,  where  God  and  the  sin- 
ner are  at  one,  and  where,  at  the  moment  that  we  bow 
our  knees  before  him,  the  great  High  Priest  stands  up 
for  our  cause  with  Almighty  pleading.  (Heb.  ix.  24.) 
So  prepared — so  worshipping — we  shall  find  "  the 
House  of  God  to  be  the  gate  of  heaven."  (Gen. 
xxviii.  17.) 

And  here  lies  our  preparation  for  profitable  hearing 
— a  matter  of  no  small  moment.  Many  admit  the  im- 
portance of  hearing^  who  have  little  regard  to  that 
which  makes  the  main  difference  in  the  house  of  Ood — 
the  remembrance  of  what  we  hear.  The  evil  to  the 
barren  professor  is — that,  not  liking  the  close  personal 


132  EXPOSITION   OF   ECCLESIASTES.  [CH.  V.  1. 

application,  he  lays  the  burden  of  his  unprofitableness 
at  the  Preacher's  door.  Solomon's  rule — Be  ready  to 
hear^  is  that  of  our  Divine  Master — "  Take  heed  how 
ye  hear."  (Luke,  viii.  18.)  Prayer  neglected — the 
exercise  of  faith  withers.  We  are  disposed  to  ask  cu- 
rious questions,  but  very  unready  to  listen  to  practical 
truths. 

'  What  miserable  delusion' — observes  the  late  excel- 
lent Mr.  Venn — '  to  think  sermons  will  profit  awak- 
ened and  enlightened  people,  when  they  have  no  heart 
to  call  upon  God,  and  "  worship  him  in  spirit  and  in 
truth  !"  Again — referring  to  one  of  his  large  London 
congregations — '  I  see  the  people  greatly  inattentive  to 
the  worship,  and  yet  hearing  with  seeming  earnestness. 
This  will  never  do.  "  Worship  in  spirit  and  in  truth'' 
must  mellow  the  heart,  and  dispose  it  to  hear  with 
profit ;  otherwise  Grod's  Spirit  is  grieved  and  with- 
drawn. The  preacher  may  be  praised ;  but  the  soul 
will  not  be  profited.'  Again — '  While  the  grand  busi- 
ness should  fill  their  souls,  a  total  inattention  is  visible 
in  many  countenances.  Their  entertainment  seems 
only  to  begin,  when  the  preacher  has  taken  his  text. 
Professed  believers  !  can  you  imagine  you  shall  receive 
profit  in  one  means  of  grace,  when  you  pour  contempt 
on  another  ?'^ 

Often  indeed  is  there  attendance  without  attention. 
We  look  for  novelty,  rather  than  for  edification,  for- 
getting that — as  Judge  Hale  wisely  remarked — '  our 
great  object  is  to  be  impressed  and  affected,  and  to 
have  old  and  new  truths  reduced  to  experience  and 

^  Life  and  Correspondence,  pp.  404,  540, 


CH.  V.  1.]  EXPOSITION   OF   ECCLESIASTES.  133 

practice."  Is  it  not  humbling  to  remark,  how  little 
we  realize  the  deep  connexion  of  the  hoibse  of  God  with 
eternity  ?  We  seem  to  have  done  with  the  word,  as  it 
has  passed  into  our  ears.  But  the  word — be  it  remem- 
bered— will  never  have  done  with  us,  till  it  shall  have 
"judged  us  at  the  last  day."  (John,  xii.  48.) 

Truly,  the  hindrances  press  heavily.  Perhaps  all 
(save  those  connected  with  our  physical  temperament) 
are  summed  up  in  one — "  The  word  preached  did  not 
profit,  not  being  mixed  with  faith  in  them  that  heard 
it."  (Heb.  iv.  2.)  Cornelius  and  his  company  exhibited 
a  fine  spirit  of  profitable  hearing.  They  were  ready 
to  hear — not  the  servant,  but  the  Master — "  the  things 
that  are  commanded  thee  of  God."  (Acts,  x.  33.)  A 
message  from  God  was  looked  for.  The  Minister's 
word  was  "  received,  not  as  the  word  of  man,  but,  as 
it  was  in  truth,  the  word  of  God."  And  thus  it  "  ef- 
fectually worked  in  them  that  believed."  (Thess.  ii.  13.) 
Many  indeed  are  the  hindrances  to  the  true  and  profit- 
able hearing.  It  is  not  to  go  as  to  a  concert — "  to  the 
lovely  song  of  one  that  playeth  well  upon  an  instru- 
ment." (Ezek.  xxxiii.  32.)  It  is  not  the  nice  adjust- 
ment of  the  balances,  to  determine  the  little  proprieties 
of  the  preacher's  tone,  gesture,  emphasis,  or  attitude  ; 
as  if  it  was  of  little  moment  what  he  speaks,  if  only 
he  speaks  in  good  taste.  Nor  is  it  "  the  man,  who 
looketh  in  the  glass,  and  straightway  forgetteth  what 
manner  of  man  he  was."  (Jam.  i.  23,  24.)  Such  service 
can  only  be  the  sacrifice  of  fools.  'A  fool  is  the  priest, 
and  folly  the  oblation.' '    For  what  else  can  it  be,  to 

'  Pp.  Burnet's  Life.  "  Dr.  South  on  v.  2. 


134  EXPOSITION   OF  ECCLESIASTES.  CU.  V.  1. 

conceive  that  the  Searcher  of  hearts  is  pleased  with 
mere  external  formalism  ?  or  to  forget  that  "  God  is  a 
spirit/^  and  therefore  can  only  be  acceptably  wor- 
shipped in  spiritual  service  and  in  truth  ?  (John,  iv. 
23,  24.)  This  is  indeed  vanity  in  its  most  revolting 
character — ^vanity  brought  into  our  worship — our  very 
religion  turned  into  vanity.  (Isa.  i.  13.  Matt.  xv. 
7-9.)  Worldly  thoughts,  pleasures,  and  plans  are 
brought — not  only  to  the  very  door,  but  even  to  the 
sanctuary  itself.  "  Our  Father's  house  is  made  a  house 
of  merchandize."  (John,  ii.  16.)  The  truth  floats  across 
a  multitude  of  hearers  ;  but  no  profitable  impression 
is  left.  All  is  absolutely  worthless — a  mockery  of  God. 
And  yet,  such  is  the  self-delusion  of  this  folly,  that 
the  heartless  worshippers  consider  not  that  tJiey  do  evil. 
(Hos.  vii.  2.)  But  however  well  conceived  be  the  out- 
ward form,  the  substance  is  "  the  sacrifice  of  the  wicked, 
which  is  an  abomination  unto  the  Lord."  (Prov.  xv.  8.) 
Account  will  be  taken  at  the  great  day,  not  only  for 
the  commission  of  sin,  but  for  the  service  of  duty. 
Alas  !  who  of  us  has  not  cause  to  remember  every  step 
of  our  prayerful  course,  as  a  deep  and  large  ground  of 
humiliation  before  God  ?  Indeed — as  a  dying  philos- 
opher was  constrained  to  admit — '  What  would  become 
of- a  poor  sinful  soul,  but  for  that  blessed,  all-compre- 
hensive sacrifice,  and  that  intercession  at  "  the  right 
hand  of  the  Majesty  on  high  ?" ' '  This  we  can  plead, 
and  never  shall  we  plead  it  in  vain. 


^  John  Foster — Life  and  Correspondence,  vol.  ii.  Very  instructive  is  it 
to  mark  this  gigantic  mind  on  tlie  brink  of  eternity  coming  out  from 
the  dark  cloud  of  rationalistic  theology. 


CII.V.2,8.]  EXPOSITION  OF   ECCLESIASTES.  135 

2.  Be  not  rash  with  thy  mouthy  and  let  not  thine  heart 
he  hasty  to  utter  anything  before  God :  for  God  is  in 
heaven,  and  thou  upon  earth  ;  therefore  let  thy  words 
he  few.  3.  For  a  dream  cometh  through  a  multitiide 
of  business  ;  and  a  fooVs  voice  is  known  hy  a  multi- 
tude of  words. 

This  is  a  Divine  Rule  for  prayer.  We  need  not  re- 
strict it  to  public  worship.  Let  it  apply  to  "  all  prayer 
and  supplication."  The  vanity  of  the  heart  in  prayer 
gives  full  scope  for  this  rule  of  discipline.  Have  we 
not  cause  to  pray,  that  we  might  know  what  prayer  is  ? 
How  little  do  we  know — because  how  little  time  and 
heart  we  have,  given  to  it !  How  much  of  our  own 
spirit  mingles  with  our  intercourse  with  God  I  We 
admit  it  as  a  duty — Nay,  do  we  not  enjoy  it  as  a  priv- 
ilege ?  Yet  how  little  we  realize  its  power — preva- 
lence— majesty  !  Our  business  with  God  is  infinitely 
greater  than  with  all  the  world  beside.  Bright  indeed 
is  our  encouragement — '  nothing,'  as  Bp.  Taylor  beauti- 
fully observes,  'but  desiring  of  God  to  give  us  the 
greatest  and  best  of  things  we  can  need,  and  which 
can  make  us  happy.' ^  And  yet  such  waywardness  I 
such  ignorance !  such  rash  utterance  of  the  mouth/  such 
hastiness  of  spirit!  "strange  fire  before  the  Lord." 
(Lev.  X.  1.)  Oh  I  the  blessedness  of  realizing  the  In- 
dwelling Intercessor  "  helping  our  infirmities  I"  There 
will  be  no  more  cold  generalities — coming  without  an 
errand — the  sure  mark  of  an  insensible  heart.  The 
Spirit  brings  up  our  real  wants  and  concerns,  frames 

*  Holy  Living,  chap.  iv.  sect.  vii. 


136  EXPOSITION   OF   ECCLESIASTES.  [CII.V.  2,3. 

our  desires,  mid  moulds  every  thought  "  according  to 
the  will  of  God.''  (Rom.  viii.  26,  27.)  'To  pray  with- 
out the  Spirit' — as  an  experimental  writer  observes 
— '  is  the  same  as  thinking  without  a  mind,  or 
speaking  without  the  power  of  speech.  In  Him  alone 
thou  art  a  living  thing.  Whence  all  thy  waverings  in 
prayer — thy  discomfort  after  prayer — conscious  of 
having  dealt  with  God,  yet  not  prevailed  ?  Is  it  not 
tliis  ?  The  mind  has  thought,  the  lips  have  moved — 
without  the  Spirit.  Better  be  silent  altogether  than 
run  before  his  motions.'^ 

The  want  of  this  "  preparation  of  heart"  to  speak 
in  the  Lord's  ear  makes  the  heart  careless  and  irrev- 
erent, and  brings  guilt  upon  the  holy  exercise.  The 
thought  of  "  the  Lord  in  heaven  sitting  on  his  throne," 
and  the  defiled  sinner  on  earth  standing  before  him 
(Isa.  vi.  5-8),  the  infinite  distance  between  his  great- 
ness and  our  vileness — '  this  would  keep  us  from  that 
heart-nonsense,  which,  though  the  words  be  sense,  yet 
through  the  inattention  of  the  heart,  are  but  as  imper- 
tinent confused  dreams  in  the  Lord's  ears."  Here 
is  a  wholesome  bridle  to  our  rashness^  but  no  re- 
straint upon  the  Spirit  of  adoption.  The  way  is  open 
— not  only  to  a  Father's  throne,  but  to  a  Father's 
heart. 

The  few  words  here  directed  are  words  well  weighed 
— well  chosen  and  ordered.  They  contrast  strongly 
with  the  "  vain  repetitions" — such  as  the  frantic  orgies 
of  Baal — the  Romish  Pater-nosters — or  the  Pharisees' 
long  prayers — "  thinking  they  shall  be  heard  for  their 

*  Mylne.  -  Leighton  on  1  Pet.  iii.  12. 


CII.  V.  2,:ll  EXPOSITION   OF   ECCLESIASTES.  137 

much  speaking."*  But '  God  hears  us  not  the  sooner 
for  many  words  ;  but  much  the  sooner  from  earnest 
desire,  to  which  let  apt  and  sufi&cient  words  minister, 
be  they  few  or  many.' '  The  feloness  of  the  words  is 
not  the  main  concern  ;  but  whether  they  be  the  words 
of  the  heart — '  whether  they  be  gold  or  lead'  ^ — what 
life  there  is  in  them.  For '  nothing  is  more  unaccepta- 
ble to  God,  than  to  hold  on  speaking,  after  we  have 
left  off  praying.'*  So  long  as  the  heart  and  the  tongue 
flow  together,  never  suppose  that  your  Lord  will  be 
weary  of  our  many  words.  The  exercise  may  be  in- 
definitely extended — the  true  spirit  of  the  rule  is  not 
transgressed.  It  stands  indeed  to  remind  us  '  that  his 
goodness  must  not  cause  us  to  forget  his  greatness  ;"* 
that  "the  throne  of  grace"  is  a  throne  of  majesty 
(Comp.  Heb.  xii.  28,  29,  with  Deut.  iv.  24) ;  and  there- 
fore that  the  confidence  of  the  child  must  be  tempered 
with  the  humility  of  the  sinner. 

But  the  few  ivords  imply  the  heart  set  in  order  be- 
fore utterance — a  thoughtful  mind  in  a  spiritual  habit. 
It  is  often  large  and  mighty  prayer  in  a  narrow  com- 
pass. There  is  more  substance  in  a  few  minutes'  real 
communion,  than  in  an  hour  of  formal  exercise.  There 
is  no  artificial  method — all  is  full  of  feeling  and  confi- 


^  Matt.  vi.  7,  with  1  Kings,  xviii.  26.  Solomon  speaketh  not  against 
all  length  in  prayer  (for  Christ  prayed  whole  nights),  nor  against  all 
repetition,  when  it  proceedeth  from  zeal,  love,  and  holy  fervency— as 
that  of  Daniel  (ix.  16-19) ;  but  of  that,  which  is  a  'vain  ingeminat- 
ing of  the  same  thing  without  faith  or  wisdom.' — Bp.  Reynolds. 

"  Bp,  Taylor,  ut  supra. 

^  Nottidge's  Correspondence,  p.  419. 

*  Dr.  South's  Sermon  on  the  Text.  •  Ih. 


138  EXPOSITION   OF   ECCLESIASTES.  [CH.  V.2,8. 

dence — all  is  sealed  with  gracious  acceptance.^  To 
maintain  this  tone  of  feeling,  ought  not  the  Christian 
to  study  his  prayers,  as  the  minister  does  his  sermon  ? 
each  remembering  himself  to  be  in  the  awful  presence 
of  God  ?  The  keeping  of  the  mind  and  heart  with 
God  is  most  valuable  discipline  for  prayer.  Any  de- 
fect here  restrains  the  holiest  privileges  of  the  Gospel. 
A  protracted  exercise  may  be  only  empty  formalism — 
prayerless  prayer — the  sacrifice  of  fools — routine,  not 
vitality.     The  heart  is  far  from  God. 

Loose  and  incoherent  impulses  also  contrast  with  the 
few  sober,  recollected  tuords.  They  are  like  the  con- 
fused images  of  a  dream,  flowing  out  of  the  hurry  of 
distracting  business.  *  As  a  multitude  of  business  pro- 
duces a  dream,  so  multitude  of  words  discovers  the 
folly  J  ^  And  "in  the  multitude  of"  such  "words" — 
where  the  tongue  pours  out  its  torrent  separate  from 
the  heart — assuredly  "  there  wanteth  not  sin."  (Pro v. 
X.  19.)  The  indwelling  word  is  the  storehouse,  that 
supplies  the  matter,  and  inspires  confidence  for  prayer. 
For  "  if  ye  abide  in  me" — saith  the  Saviour — "  and  my 
words  abide  in  you,  ye  shall  ask  what  ye  will,  and  it 
shall  be  done  unto  you."  (John,  xv.  7.)  Prayer — such 
prayer  as  this,  drawn  out  from  the  Divine  treasury — is 
a  sacred  exorcist,  which  puts  legions  to  flight.  Never 
parley  with  the  rushing  thoughts  of  this  world's  vanity, 
or  of  inner  unbelief.     In  a  posture  of  resistance,  all  is 


*  See  Luke,  xviii.  13,  14  ;  Acts,  ix.  6. 

^  Bp.  Eeynolds: — '  Where  two  sentences  are  connected  together  by 
a  copuh^tive,  there  is  frequently  imparted  a  similitude  between  them. 
Prov.  XXV.  23-25,  27.    lb.     See  also  "Wardlaw  in  loco. 


CII.V,  4-7.1  EXPOSITION   OF   ECCLESIASTES.  139 

brightness  and  energy,  well  poised  and  balanced  in 
readiness  for  the  conflict. 

Here  then  is  the  true  spirit  of  prayer — collected — 
deliberate — pursued.  It  is  not  advancement  only,  but 
possession.  Only  give  it  permanence  in  the  habit  of 
faith.  The  Divine  work  will  develop  itself  in  prayer, 
"  in  newness  of  spirit" — with  the  heart  in  earnest.  It 
is  in  holy  secrecy  that  the  fouI  takes  the  firmest  hold. 
There  may  be  no  words — or  only  stammering  words 
(Isa.  xxxviii.  14) — little  beside  sighs  and  tears.  (Ps. 
vi.  6.  Lam.  iii.  56.)  Yet  is  it  the  remedy  for  con- 
scious weakness — as  the  dying  Foster — after  adverting 
to  some  matters  of  utter  helplessness — added — '  But  I 
can  pray,  and  that  is  a  glorious  thing  J '^  But  let  the 
feeling  have  full  vent  in  the  "  intercession  of  the  Di- 
vine Spirit  with  groanings  which  cannot  be  uttered  ;" 
and  this,  not  as  the  result  of  unnatural  animal  excite- 
ment, but  as  the  expression  of  the  intense  breathing 
of  the  spiritual  life.  (Rom.  viii.  26.) 

4.  When  thou  vowest  a  vow  unto  the  Lord,  defer  not  to 
pay  it ;  for  lie  hath  no  pleasure  in  fools :  pay  that 
which  thou  hast  vowed.  5.  Better  is  it  that  thou 
shouldest  not  vow,  than  that  thou  shouldest  vow  and 
not  pay.  6.  Suffer  not  thy  mouth  to  cause  thy  flesh  to 
sin  ;  neither  say  thou  before  the  angel,  that  it  was  an 
error.  WJierefore  should  God  he  angry  with  thy 
voice,  and  destroy  the  work  of  thine  hands.  7.  For 
in  the  multitude  of  dreams  and  of  many  words  there 
are  also  divers  vanities :  but  fear  thou  God. 

*  m  supra. 


140  EXPOSITION   OF  ECCLESIASTES.  [CH.  V.  4-7. 

The  rules  in  the  former  verses  apply  to  the  ordinary 
service  of  God.  This  relates  to  a  special  exercise. 
The  warning,  however,  against  rashness  and  haste  ap- 
plies here,  'lest  we  beg  a  blessing,  and  fall  into  a 
snare. '^  Indeed  this  subject  of  vows  requires  a  very 
careful  and  delicate  treatment.  A  solemn  engagement 
advisedly  made  with  God  is  a  transaction  needing 
much  prayer  and  consideration.  It  should  rest  upon 
the  clear  warrant  of  God's  word.  It  should  concern 
a  matter  really  important,  suitable,  and  attainable.  It 
should  be  so  limited,  as  to  open  a  way  for  disentangle- 
ment under  unforeseen  contingencies,'^  or  altered  cir- 
cumstances. It  will  be  an  hindrance  or  an  help, 
according  as  it  is  the  result  of  impulse,  or  of  intelli- 
gence. There  must  be  a  real  conviction  of  our  total 
weakness,  acted  out  in  simple  dependence  upon  Omnip- 
otent grace  ;  else  the  most  sincere  vow  will  be  found 
too  feeble  an  engagement  for  the  hour  of  temptation, 
and  will  issue  in  discouragement  and  perplexity.  The 
soul  is  rather  ensnared  than  helped,  and  the  enemy 
gains  an  advantage  even  in  the  very  posture  of  resist- 
ance. And  yet  some  special  season  of  covenanting 
with  God  may  be  valuable,  to  strengthen  the  weakness 
of  the  young  disciple,  to  remind  him  when  he  is  apt  to 
forget,  and  to  humble  him  in  the  consciousness  of  short- 
coming or  fall.  The  early  choice  is  often  so  wavering 
— '  convinced  by  the  grace  of  God,  not  persuaded  ;  and 
then  persuaded,  but  not  resolved  ;  and  then  resolved. 


^  Bp.  Taylor's  Holy  Living,  ut  supra. 
'  See  Judg.  xi.  30-35. 


en.  V.4-7.J  EXPOSITION   OP   ECCLESIASTES.  141 

but  deferring  to  begin  ;  and  then  beginning,  but  in 
weakness  and  uncertainty.'^ 

Vows  however  are  not  like  prayers — our  daily  work, 
"  without  ceasing."  (1  Thess.  v.  17.)  We  have  burdens 
and  infirmities  enough  pressing  upon  us.  Let  us  be 
careful,  that  we  do  not  rashly  or  needlessly  multiply 
them.  The  obligation  indeed  more  fully  belongs  to 
the  Old  dispensation.^  The  "law  of  liberty"  gives  no 
express  direction.  We  might  suppose  that  a  clear  ap- 
prehension of  the  terms  of  the  Gospel  would  render 
vows  altogether  unnecessary.  For  are  we  not  bound 
by  direct,  sacred,  and  constraining  obligation  to  con- 
secrate to  the  Lord  all  that  we  are — all  that  we  have — 
oR  that  we  can  do — independent  of  an  extra  bond  ? 
Here  we  are  brought  to  the  utmost  that  can  be  re- 
quired. And  yet  Scriptural  allowance  appears  to  be 
made,  in  order  to  meet  the  infirmity  of  the  case  just 
alluded  to.  The  Evangelical  Prophet  seems  to  con- 
nect the  ordinance  with  Gospel  times.  The  "  subscrib- 
ing with  the  hand  to  the  Lord,"  under  the  outpouring 
of  the  Spirit,  was  evidently  a  special  bond,  and  an 
acceptable  service.^  And  even  in  the  history  of  Israel's 
solemn  covenanting  with  God,  the  •'  blood  sprinkled 
upon  the  people"  made  provision  for  the  breach  of  the 
covenant,  and  gives  an  Evangelical  character  to  the 
transaction.  (Heb.  ix.  19,  20.)  May  not  Sacraments 
also  be  considered,  not  only  as  the  seals  of  God's 

^  Bp.  Taylor's  Sermon  on  Growth  in  Sin,  Part  ii. 

^  Lawful  Vows,  Gen.  xxviii.  20-22;  1  Sam.  i.  11.  Rules  to  perform 
vows,  Num.  XXX.  2;  Deut.  xxiii.  21-23.  Thanksgiving  Vows,  Ps.  Ixvi. 
13,  14;  cxvi.  12,  14-18. 

^  See  Isa.  xliv.  3-  5.  Corap.  Jer.  1.  4,  5. 


142  EXPOSITION   OF   ECCLESIASTES.  [CU  V.  4-7- 

faithfulness  to  us,  but  as  the  pledges  of  our  devoted- 
ness  to  Him?   (Comp.  1  Pet.  iii.  21.) 

Here,  however,  is  not  the  direction  to  make  a  vow, 
but  the  obligation — ^having  made  it — cheerfully  and 
instantly  to  jpay  it.  It  is  an  engagement  we  should 
be  careful  to  discharge  to  man  ;  much  more  to  God. 
(Deut.  xxiii.  21.  Ps.  Ixxvi.  11.)  The  rule  is  therefore 
emphatically  repeated — Defer  not  to  pay  it.  Fay  that 
ivhich  thou  Iwbst  voived.  Jacob's  forgetfulness  brought 
upon  him  the  scourging  rod.  (Gen.  xxxv.  1,  2,  with 
xxviii.  20-22.)  Hannah  deferred  not  to  pay.  (1  Sam. 
i.  11.  24-28.)  Instant  readiness  is  the  best  proof  of 
sincerity.  Oh  I  my  God — what  is  there  ? — is  there 
anything — that  withholds  my  whole  heart  this  moment 
from  thee  ?  Let  me  live  under  the  awful  weight  of 
the  words — He  hath  no  pleasure^  in  fools — 'who  go 
about,  one  while  to  flatter  him  in  making  a  vow,  and 
afterwards  to  mock  him  in  refusing  or  delaying  to  pay 
it.^  Far  better  to  have  refrained  from  the  vow,  which 
was  a  self-imposed  obligation,'  than  from  the  payment, 
which  is  now  a  bond  upon  the  soul.  To  refuse  to  en- 
list may  be  guiltless  ;  but  to  desert  the  colours  is  to  be 
guilty  of  death.  We  had  need  be  cautious  in  making 
vows,  that  we  may  be  upright  in  paying  them.  "  Make 
a  straight  path  for  our  feet."  Go  onward  in  single- 
ness and  simplicity  of  heart.  There  must  be  a  living 
faith,  not  only  that  we  may  lay  hold  at  the  beginning, 
but  hold  on  to  the  end.  All  depends — not  only  on 
laying  hold,  but  holding  on. 

^  An  euergy  of  meaning  in  a  meiosis  of  expression.  Comp.  Ps.  v. 
T) ;  Prov  xvii.  20. 

'^  Bp.  Reynolds.  '  See  Deut.  xxiii.  22. 


CH.  V.4-7.]  EXPOSITION   OP   ECCLESIASTES.  143 

But  VOWS  contrary  to  GocVs  word  cannot  bind  a 
right  conscience.  A  vow  cannot  make  that  right  which 
is  morally  wrong.  What  is  contrary  to  the  law  can 
never  be  a  legitimate  engagement  to  the  Lawgiver. 
Herod's  engagement  (Matt.  xiv.  9),  therefore,  would 
have  been  more  honoured  in  the  breach  than  in  the 
observance.  'Know' — saith  Bp.  Sanderson  —  'that 
neither  oath,  vow,  nor  other  tie  whatever,  is  allowed 
by  Almighty  God  to  bind  thee  to  sin !  Oppose  then 
against  all  thy  rash  promises  and  vows  that  solemn 
promise  and  vow  thou  madest  unto  God  in  the  face  of 
the  congregation,  and  tookest  the  holy  sacrament  upon 
it  in  thy  baptism — "  to  keep  his  holy  commandments, 
and  to  continue  his  faithful  soldier  and  servant  unto 
life's  end."  Let  equity  teach  thee,  that  the  first  bond 
should  be  first  discharged  ;  and  reason,  that  if  an  oath 
or  a  vow  must  stand,  the  first  should  rather.'^ 

Every  member — so  active  is  the  principle  of  sin  I — 
stirs  the  whole  body.  The  rashness  of  tJie  mouth 
causes  the  flesh — the  whole  corrupt  mass — to  sin.  To 
how  many  inconsiderate  and  unwarranted  vows  does 
this  warning  apply  !  (Judg.  xi.  30.  1  Sam.  xiv.  24.) 
Never  siiffer  thy  mouth  to  promise  what  thou  canst  not, 
and  oughtest  not  to  perform.  This  is  to  bring  sin 
upon  us,  by  seeking  occasion  for  it,  when  God  has  left 
us  free.  (Acts,  v.  4.)  The  vow  of  celibacy,  without 
the  gift  of  continency — what  a  torrent  of  sin  has  it 
poured  in  upon  the  Church  !  It  might  often  occur  un- 
der the  Jewish  economy,  that  a  man — greedy  of  emi- 
nence in  the  Church — would  vow  before  the  priest 

Sermon  on  Presiimptiums  Sim. 


144  EXPOSITION   OP   ECCLESIASTES.  [CH  V.  4-7. 

beyond  his  power  and  intention  ;  and  when  the  claim 
was  pressed  (see  1  Sam.  ii.  13),  he  would  attempt  to  de- 
ny the  extent  of  his  engagement.  Many  a  modern 
hypocrite  hath  laid  this  snare  for  himself.  To  stand 
high  with  his  brethren,  he  sets  apart  "  that  which  is 
holy."  His  carnal  appetite  subsequently  "  devours  it," 
and  "  after  vows  he  makes  inquiry"  to  avoid  the  obli- 
gation.^ Let  him  not  say  hefore  the  aTigel,^  that  it  was  an 
error — a  thoughtless  mistake.  Oh !  clothe  not  the  hate- 
ful sin  with  so  slight  a  name.  Let  it  be  seen  in  its 
fearful  colours — its  heavy  aggravations.  The  Omnis- 
cient Searcher  of  hearts  strips  off  the  flimsy  cover — 
God  is  angry  at  his  voice  ;  and  destroys  the  work  of  his 
hands.  Such  awful  mockery  the  God  of  Truth  could 
never  pass  by  with  impunity. 

The  fruit  of  this  deceit  proves  its  source.  No  steady 
purpose  can  flow  from  half-hearted  principle.  All  such 
luords  and  professions  therefore  have  as  little  substance, 
as  the  multitude  of  dreams.  In  many  words  how  fruit- 
ful is  the  harvest !     A  single  thoughtless  word  lights 

*  See  Prov.  xx.  25. 

'  Lampe  considers  here  a  reference  to  the  Angel  of  the  covenant. 
Made  seems  to  take  it  collectively — more  than  one — and  considers  the 
cherubim  of  glory  on  the  mercy-seat,  and  the  carved  cherubim  on  the 
walls  of  the  temple,  all  to  signify  that  where  God's  sacred  memorial  is 
— the  ensign  of  his  covenant  and  commerce  with  men — there  the  bles- 
sed angels  out  of  duty  give  their  attendance.' —  JVorks,  book  ii.  345. 
However  ingenious  this  exposition  may  be,  the  more  probable  reference 
is  to  the  priest,  because  it  was  his  express  duty  to  receive  the  vow  in 
God's  stead,  and  to  give  dispensation,  acceptance,  and  discharge,  as  the 
matter  might  require.  See  Lev.  v.  4-8  ;  also  xxvii.  11,  12.  See  also 
the  name  of  angel  or  messenger  of  the  Lord  given  to  the  Priest,  Mai. 
ii.  7.     Comp.  Rev.  i.  20. 


OU.  V.  8.]  EXPOSITION   OF    ECCLESIASTES.  145 

up  the  fire.  A  ivord  of  discontent  stirs  the  troubled 
waters.  Many  words — divers  vanities.  "  The  Lord 
knoweth  the  thoughts  of  men,  that  they  are  but  vain" 
(Ps.  xciv.  11) — multiplied  provocations!  But  the 
remedy  is  before  us.  Fea.r  thou  God.  Here  is  the  grand 
fundamental  of  godliness — inseparably  linked  with 
every  Christian  grace — not  impulse,  but  principle — 
the  "bit  and  bridle"  to  repress  the  rashness  of  the  flesh 
— the  habit  of  holy  discipline  to  frame  the  spiritual 
service — "Sanctify  the  Lord  God  in  your  hearts.  And 
let  him  be  your  fear  ;  and  let  him  be  your  dread." 
(Isa.  viii.  13.)  Let  him  have  the  best — not  the  dregs. 
Let  him  have  the  whole  confidence — the  whole  heart. 

But  be  sure  that  every  exercise  —ordinary  or  special 
— has  the  one  distinctive  character  of  "  a  living"  and 
"spiritual  sacrifice."  (Rom.  xii.  1.  1  Pet.  ii.  5.)  All 
ascends  upwards  on  one  ground — through  one  way  of 
access  (Heb.  xiii.  15) — with  one  plea  for  acceptance. 
And  here  sins  of  infirmity,  no  less  than  sins  of  presump- 
tion, when  confessed  and  repented  of,  are  covered, 
cleansed,  and  blotted  out  forever.  (lb.  x.  19-22.) 
What  do  we  know  of  vital  religion,  unless  we  come  to 
God  by  this  his  own — ^his  only — way  of  acceptance  ? 

8.  If  thou  seest  the  oppression  of  the  poor  ^  and  violent  per- 
verting  of  judgment  and  justice  in  a  province^  marvel 
not  at  the  matter ;  for  he  that  is  higher  than  the  highest 
ri'.qardeth,  and  there  he  higher  than  they. 

Wo  need  not  in  this  book  always  expect  continuous 
connexion.  It  is  not  the  regular  dissertation  upon  a 
given  subject,  but  a  rapid  survey  of  the  dififerent  points 

7 


146  EXPOSITION   OF  ECCLESIASTES.  [CH.  V.  8. 

in  the  great  sphere  before  him.  Yet  this  verse  falls 
in  with  one  great  object  of  the  Book,  which  is  to  com- 
pose the  minds  of  the  servants  of  God  to  stillness  and 
confidence  under  his  inscrutable  dispensations.  Solo- 
mon supposes  a  wide  extent  of  unjust  oppression — not 
a  village — town — city — but  a  province  under  perverting 
influence.  This  is  truly  a  dark  page  in  providence, 
which  exercises  "  the  patience  and  faith  of  the  saints" 
(Ps.  Ixxiii.  12,  13.  Jer.  xii.  1),  stumbles  the  ill-instruct- 
ed, and  opens  wide  the  caviller's  mouth. 

But — as  Bp.  Butler  wisely  remarks — '  there  may 
be  the  wisest  and  best  reasons,  why  our  happiness  and 
misery  should  be  put  in  each  other's  power  in  the  de- 
gree in  which  it  is.'  ^  There  is  therefore  no  cause  to 
'marvel  at  the  matter^  as  if  it  were  unexpected,  to  allow 
hard  thoughts  of  God,  to  complain  of  his  dispensations, 
or  to  be  weary  of  his  service.  There  is  an  appeal  to 
a  higher  court.  All  will  be  set  right  there.  If  the 
oppressor  be  high,  the  Higher  than  the  highest  regardeth. 
(Ps.  X.  11-14 ;  xii.  5.  Prov.  xxii.  12,  13.)  He  does 
not  look  on  as  an  unconcerned  spectator.  If  he 
"  keeps  silence,"  his  forbearance  is  not  forgetfulness.'' 
He  is  only  waiting — as  in  his  dealings  with  the  chosen 
nation — his  own  best  and  fittest  time  for  their  deliver- 
ance. (Exod.  iii.  7-9.)     Messiah's  kingdom  is  bright- 


*  Analogy^  part  i.  c.  iii.  '  It  is  not  necessary  we  should  justify  the 
dispensations  of  Providence  any  further  than  to  shew,  that  the  things 
objected  against  may,  for  aught  we  know,  be  consistent  with  justice 
and  truth — not  only  consistent  with  justice,  but  instances  of  it.' — lb. 
part  ii.  c.  viii. 

»  See  Ps.  1.  21. 


CH.  V.9.J  EXPOSITION   OB^   ECCLESIASTES.  147 

ened  with  the  sunbeam — "  He  shall  deliver  the  needy 
when  he  crieth ;  the  poor  also,  and  him  that  hath  no 
helper."  (Ps.  fxxii.  12-14.) 

High  and  lofty  as  the  oppressors  of  the  Church  may 
be,  let  us  look  upward.  "  The  Lord  reignethy  Here 
is  our  present  stay.  (lb.  xlvi.  10  ;  xcvii.  1,  2  ;  cxlvi.  7, 
10.)  "  I  know  that  the  Lord  will  maintain  the  cause  of 
the  afflicted,  and  tte  right  of  the  poor."  (lb.  cxl.  12.) 
His  angelic  messenger — higher  than  the  oppressors — 
may  be  the  swift  invisible  instruments  of  vengeance.  (lb. 
ciii.  20  ;  civ.  4,  with  2  Kings,  xix.  35  ;  Acts,  xii.  20.) 
The  Lord  cometh — Here  is  our  "  blessed  hope."  He 
will  assert  his  own  sovereign  right,  and  remove  all  in- 
equalities. (Tit.  ii.  13.  Mai.  iii.  5  ;  iv.  1-3.)  "  Rest"  to 
the  oppressed  will  be  the  joyous  consummation  of  that 
day,  (2  Thess.  i.  7.) 

9.  Moreover^  the  profit  of  the  earth  is  for  all;  the  King 
himself  is  served  hy  the  field. 

Moreover — connects  this  statement,  though  somewhat 
obscurely,  with  the  preceding.^  Perhaps  the  suprem- 
acy of  Grod  giving  to  all  an  equal  interest  in  the  earth, 
was  intended  as  a  memento,  that  common  interest  and 
mutual  dependence  should  check  unjust  oppression. 

Gradation  of  rank  is  indeed  the  ordinance  of  God, 
evil  only,  when  the  higher  abuse  their  elevation.  Yet 
there  is  a  level,  where  "  the  rich  and  the  poor  meet  to- 
gether." (Prov.  xxii.  2.)  The  curse  upon  the  ground 
is  so  far  mitigated,  that  while  "  bread'  is  still  "  eaten 

*  See  PoU  tynopsii. 


148  EXPOSITION   OP   ECCLESIASTES.  [CH.  V.  9. 

in  the  sweat  of  the  face"  (Gen.  iii.  17)  there  is  profit 
— directly  or  indirectly— /o?^  all.  The  many  live  by  it. 
The  highest  cannot  live  without  it.  The  King  him- 
self is  served  hj  the  field.  He  is  more  dependent  upon 
the  labourer,  than  the  labourer  is  on  him.  He  has 
more  need  of  the  labourer's  strength,  than  the  labour- 
er has  of  his  royal  crown.  Agriculture  was  an  ordi- 
nance of  God  before  the  fall.'  '  And  of  all  the  arts  of 
civilized  man,  it  is  transcendently  the  most  essential 
and  valuable.  Other  arts  may  contribute  to  the  com- 
fort, the  convenience,  and  the  embellishment  of  life. 
But  the  cultivation  of  the  soil  stands  in  immediate 
connexion  with  our  very  existence.  The  life  itself,  to 
whose  comfort,  convenience,  and  embellishment  other 
arts  contribute,  is  by  this  to  be  sustained,  so  that 
others  without  it  can  avail  nothing.  In  their  depend- 
ence on  the  field  all  are  equal.  The  prince  and  the 
peasant  are  alike  served  ofitJ'^  Humility,  therefore, 
is  the  lesson  for  the  rich  ;  contentment  for  the  poor. 
All  of  us  may  be  reminded  of  the  important  truth, 
with  its  daily  responsibilities — that  all  are  members 
of  one  body — parts  of  one  great  whole.  Independence 
is  man's  proud  delusion.  The  desire  of  this  preroga- 
tive was  his  fall  and  ruin.  (Gen.  iii.  4,  5.)  Gracious 
therefore  and  wise  is  the  dispensation,  that  sweeps  it 
away.  The  highest  cannot  say  to  the  lowest — "  I  have 
no  need  of  thee."  (1  Cor.  xii.  21.)  No  man  lives  for 
himself,  but  for  the  body.  Mutual  helpfulness  con- 
tributes to  the  increase  and  prosperity  of  the  whole. 
(Eph.  iv.  15,  16.) 

*  See  Gen.  ii.  15.  «  Wardlaw. 


CH.V.  10-12.]        EXPOSITION   OF   ECCLESIASTES.  149 

10.  He  that  lovetli  silver  shall  not  he  satisfied  with  silver^ 
nor  he  thai  loveth  ahundaiice  with  increase.  This  is 
also  vanity.  11.  When  goods  are  increased^  they  are 
increased  that  eat  ihevi^  and  what  good  is  there  to  the 
owners  thereof^  saving  the  beholding  of  them  with  their 
eyes.  12.  The  sleep  of  a  labouring  man  is  sweety 
whether  he  eat  little  or  much  ;  hut  the  abundance  of  the 
rich  will  not  suffer  him.  to  sleep. 

The  tempter  may  paint  a  brilliant  prospect  of  happi- 
ness. But  fact  and  experience  prove,  that  he  that  loveth 
silver  or  any  worldly  abuTidance  will  be  satisfied  neither 
with  the  possession,  nor  with  the  increase.  The  appetite 
is  created — not  satisfied.  The  vanity  of  this  disease 
is  coveting  what  does  not  satisfy  when  we  have  it. 
Hunger  is  satisfied  with  meat,  and  thirst  with  drink. 
But  hunger  or  thirst  for  this  world's  wealth  is  as  un- 
satisfied at  the  end,  as  at  the  beginning.'  '  Could 
yon' — says  a  lively  expositor — '  change  the  solid  earth 
into  a  single  lump  of  gold,  and  drop  it  into  the  gaping 
mouth  of  avarice,  it  would  only  be  a  crumb  of  tran- 
sient comfort,  a  cordial  drop,  enabling  it  to  cry  a 
little  louder,  *  Give — give."'      So  true  is  it,  that  "a 

*  Classic  testimony  confirms  the  declaration — 
'Crescit  amor  nummi,  quantum  ipsa  pecunia  crescit.' 

Juven.  Sat.  xiy.  189. 
•  Creverunt  et  opes,  et  opum  furiosa  libido, 
Et  cum  possideas  plurinm,  plura  petunt.' — Ovid,  Fasti 
'  Semper  avarus  eget.' — Hor.  Lib.  i.  Ep.  2. 
The  two  words  used  in  the  New  Testament  indentify  themselves 
with  each  other— ^iAapyupto,  the  love  of  money  (1  Tim.  vi.  10) — 
T^>xov£^ia  (Col.  iii.  5),  the  desire  for  more.     For  who  would  desire  more 
of  that  which  he  did  not  love  ? 

'  Hamilton's  Royal  Preacher,  Lect.  xi. 


150  EXPOSITION   OF   ECCLESIASTES.         [CH.  V.  10-12. 

man's  life" — ^his  real  comfort  of  life — "  consisteth  not 
in  the  abundance  of  the  things  which  he  possess- 
eth."  (Luke,  xii.  15.)  '  Nature  is  content  with  little, 
grace  with  less,  but  lust  with  nothing.' '  Silver  can 
neither  give  peace,  nor  make  up  for  the  loss  of  it. 
Be  it  however  remembered,  that  the  evil  lies  in  the 
love — not  the  possession  of  silver.  Abraham  had 
abundance  of  it,  but  with  an  heavenly  heart.  (Gen. 
xiii.  2  ;  xxiv.  2,  with  Heb.  xi.  9, 10.)  David's  treasures 
were  almost  countless.  Yet  they  were  not  his  portion, 
but  his  talent — always  felt  to  be  not  his  own — laid  up 
joyfully  for  God.  (1  Chron.  xxviii.  10-19  ;  xxix.  1- 
16.)  It  is  the  love  of  money — the  "  will  to  be  rich — 
enlarging  the  desire  as  hell,  and  as  death,  which  cannot 
be  satisfied"  (Hab.  ii.  5,  Comp.  Isa.  v.  8) — the  making 
riches  the  idol — the  all — the  treasure — here  are  the 
"  snares  and  temptations,  that  drown  men  in  destruc- 
tion and  perdition."  ^  '  The  whole  system  of  heathen 
idolatry  furnishes  no  more  complete  renunciation  of 
God.  He  who  makes  a  god  of  his  pleasure,  renders 
to  this  idol  the  homage  of  his  senses.  He  who  makes 
a  god  of  his  wealth,  renders  to  this  idol  the  homage 
of  his  mind  ;  and  he  therefore  of  the  two  is  the  more 
hopeless   and   determined   idolater.      The   former  is 

» Henrj'. 

'  1  Tim.  vi.  9,  10.  Luther's  last  will  and  testament  strongly  con- 
trasts the  gain  of  godly  contentment,  vv.  6-8.  *  0  Lord  God,  I  thank 
thee,  that  thou  hast  been  pleased  to  make  me  a  poor  and  indigent  man 
upon  earth.  I  have  neither  house,  nor  land,  nor  money  to  leave  be- 
hind me.  Thou  hast  given  me  a  wife  and  children,  whom  I  now  restore 
to  thee.  Lord,  nourish,  keep,  and  preserve  them  as  thou  hast  me.' 
See  also  Scott's  valuable  Practical  Observations  on  Agur's  Prayer.     Prov. 


cn.V.  10-12.]        EXPOSITION   OF   ECCLESIASTES.  161 

goaded  on  to  his  idolatry  by  the  power  of  appetite. 
The  latter  cultivates  his  with  wilful  and  deliberate 
perseverance,  consecrates  his  very  highest  powers  to 
its  service,  fully  gives  up  his  reason  and  his  time,  and 
all  the  faculties  of  his  understanding,  as  well  as  all 
the  desires  of  his  heart,  to  the  great  object  of  a  for- 
tune in  this  world/ ^  "Thou,  0  man  of  God,  flee 
these  things.''  (1  Tim.  vi.  11.)  For  when  our  desires 
are  running  before  our  wants,  it  were  far  better  to  sit 
down  content  where  we  are,  than  where  we  hope  to 
be  in  the  delusion  of  our  insatiable  desire.  A  portion^ 
in  this  life  is  therefore  far  more  to  be  dreaded  than  to 
be  envied.  Success  is  enough  to  frighten  a  sober, 
intelligent  mind.  It  is  often  connected  with  the  dis- 
ease of  spiritual  consumption — insensible  to  present 
danger.  Every  way,  therefore,  the  verdict  flashes 
upon  us — This  is  also  vanity. 

Nor  is  it  to  be  forgotten,  that  an  increase  of  goods  is 
followed  with  a  corresponding  increase  of  consumers. 
Solomon's  expensive  establishment  kept  pace  with  his 
increasing  treasures.  (1  Kings,  iv.  22-26.)  In  all 
similar  cases  the  multitude  of  retainers  increases.  A 
certain  appearance  must  be  maintained.  The  owner 
may  be  a  poorer  man,  than  when  he  had  less  riches, 
and  fewer  mouths  to  feed.  The  only  good  is  the  mere 
empty  pleasure  of  beholding  with  his  eyes,  and  saying, 
*  These  are  mine.'  '  The  poorest  artisan  in  Rome, 
walking  in  Csesar's  garden,  had  the  same  pleasures 
which  they  ministered  to  their  lord.  The  birds  made 
him  as  good  music  ;  the  flowers  gave  him  as  sweet 

*  Ohalmcrs^s  Commercial  Discourse  on  Job^  xxxi.  24-28, 


152  EXPOSITION   OF   ECCLESIASTES.        L^n.  V.  10-12. 

'  smiles  ;  he  there  sucked  as  good  air,  and  delighted  in 
I  the  beauty  and  order  of  the  place,  for  the  same  reason, 
;  and  upon  the  same  perception  as  the  prince  himself : 
I  save  only  that  Caesar  paid  for  all  that  pleasure  vast 
sums  of  money,  the  blood  and  treasure  of  a  province, 
which  the  poor  man  had  for  nothing.' '  *  I  have  no 
comfort  in  all  these  things' — said  one,  who  had  made 
for  himself  a  princely  Elysium — '  because  I  meet  death 
in  every  walk.'  '  Ah  I  David,  David' — said  Dr.  John- 
son to  Grarrick,  when  shewing  him  his  Twickenham 
Villa — '  these  are  what  make  a  death-bed  terrible !' 

Even  in  the  common  comforts  of  life — is  not  the 
balance  often  in  favour  of  the  poor  ?  Having  little  to 
lose,  they  have  but  little  fear  of  losing.  Their  sleep  is 
therefore  the  natural  fruit  of  weariness  without  care  ; 
whereas  the  abundance  of  the  rich  is  often  a  sleeping 
weight.  When  the  last  thoughts  are  of  the  world,  and 
the  heart  centred  there,  carefulness  is  the  atmosphere 
of  the  day,  and  hurried  restlessness  often  the  weariness 
of  the  night.  Thus  are  sleepless  nights  connected  with 
anxious  days.  Perhaps  Shakespeare's  royal  picture 
may  paint  the  anxieties  of  a  worldly  heart,  as  well  as 
the  trouble  of  a  guilty  conscience — 

"How  many  thousands  of  ray  poorest  subjects 
Are  at  this  hour  asleep,"  &c. 

Grandeur  often  pays  a  nightly  penance  for  the  tri- 
umph of  the  day.'  ^  ^i 

^  Bp.  Taylor's  Sermon  on  The  Foolish  Exchange.     See  also  the  sanre^ 
lively   description,  Bp.  Sanderson's  Fifth  Sermon  on  Philip,  iv.  11. 

"  Hamilton,  Lect.  xi.     Elwes  the  millionaire  is  said  to  have  often 
started  from  his  sleep,  and  to  have  been  found  in  the  dead  of  night 


OH.  V.  10-12.]        EXPOSITION   OP   ECCLESIASTES.  163 

This  is  the  evil  of  covetousness — an  "  easily  besetting 
sin."  Multitudes  condemn  it  in  others,  who  little  sus- 
pect its  influence  in  their  own  hearts.  'It  is  a  fleshly 
desire — something  that  has  got  into  the  place  of  God 
— a  deep,  desperate,  plausible,  but  damning  sin.  Men 
are  accustomed  to  give  it  a  softer  name,  such  as  pru- 
dence ;  but  there  is  no  sin  more  hardening  and  stupe- 
fying to  the  conscience.'  ^ 

It  is  an  aAv^ful  thought,  that  this  habit  does  not  nec- 
essarily bring  an  outward  blot  upon  the  Christian  pro- 
fession. We  may  "  err  from  the  faith "  under  this 
deadly  principle  (1  Tim.  vi.  10),  without  changing  one 
atom  of  our  Evangelical  Creed.  We  may  slumber  in 
the  delusion  of  our  varying  religious  feelings,  while 
the  cankering  habit  is  fixed  in  the  world  hidden  within. 
Oh  I  what  need  of  deep  searchings  of  heart — "  of  watch- 
fulness unto  prayer  1"  Well  does  an  old  commentator 
remark — '  He  is  rich — not  who  possesses  much,  but 
who  desires  little'^ — we  may  add — whose  treasure  is 
in  his  God  and  Saviour.  For  where — but  in  Him — 
can  the  vast  desires  of  our  souls  be  satisfied  ?  If  he 
loves  us,  he  will  not  lose  us.  Yet  he  will  use  his  rod 
to  the  end,  rather  than  suffer  that  to  abide  in  us  which 
his  soul  abhorreth. 


wandering  through  hia  house,  mourning  over  the  loss  of  five  pounds. 
Mr.  Cecil  finely  contrasts  his  own  case  in  extremity  with  this  wretch- 
ed drudge — '  Sitting  in  my  blankets  with  this  Bible  before  me  I  seem 
like  old  Elwes  with  a  bushel  of  Bank-notes  and  India  Bonds ;  but 
with  this  difference — that  hemwtt  have  all  his  taken  away,  and  I  shall  take 
nil  mine  icith  me.' — Fragment  written  in  illness. 

'Cecil's  Original  Thoughts  on  Scripture,  pp.  182,  183. 
*  Brentius. 


154  EXPOSITION    OF   ECCLESIASTES.        [ClI.  V.  13-17. 

13.  There  is  a  sore  evil,  ivhich  I  have  seen  under  the 
sun,  namely,  riches  kept  for  the  owners  thereof  to  their 
hurt.  14.  But  those  riches  perish  by  evil  travail ;  Jie 
hegetteth  a  son,  and  there  is  7iothing  in  his  hand.  15. 
As  he  came  forth  from  his  mother^  s  ivomb,  naked  shall 
he  return  to  go  as  he  came,  and  shall  take  nothing  of 
his  labour,  which  he  may  carry  away  in  his  hand. 
16.  And  this  also  is  a  sore  evil,  that  in  all  things  as 
he  came,  so  shall  he  go  ;  and  what  profit  hath  he  thai 
hath  laboured  for  the  wind  ?  17.  All  his  days  also 
he  eateth  in  darkness,  and  he  hath  much  sorrow  and 
wrath  with  his  sickness. 

Another  illustration  of  the  utter  vanity  of  riches. 
This  profound  book  discloses  many  humbling  secrets. 
Is  the  man  repining  about  his  hard  lot,  and  ready  to 
envy  his  more  wealthy  neighbor  ?  Let  him  study  here 
the  lesson  set  before  him,  and  return  with  a  contented 
— yea — with  a  thankful  heart — '  Thank  God !  I  have 
blessings  with  less  care,  temptation,  and  disappoint- 
ment.' 

On  no  side  can  we  look,  but  we  see  a  sore  evil  under 
the  sun — painful  to  the  eyes — ^much  more  to  the  heart. 
Can  we  wonder  at  it  ?  The  seed  produces  the  harvest. 
"  Whatsoever  a  man  soweth,  that  shall  he  also  reap." 
(Gal.  vi.  7.)  Mark  this  picture  of  grovelling  vanity 
— ^Bunyan's  Muckrake  drawn  to  life.  Riches  centred  in 
selfish  aggrandizement,  and  therefore  kept  for  the  oivn- 
ers  thereof  to  their  hurt.  And  grievous  indeed  is  the 
hurt.  Such  strong  temptations  to  pride,  vain-glory, 
love  of  the  world,  forgetfulness  of  God — so  many  bye- 
paths  to  perdition  (1  Tim.  vi.  9,  10)— so  many  mighty 


en.  V.  13-17.]       EXPOSITION   OF   ECCLESIASTES.  156 

hindrances  against  entering  into  the  kingdom  ! '  They 
are  always  a  temptation.  So  often  a  rise  in  the  world 
is  declension  or  apostacy  from  God.  It  is  only  when 
they  are  consecrated  to  God,  and  laid  out  in  the  service 
of  our  fellow-creatures — that  they  become  a  blessing. 

Here,  however,  the  fortune  which  the  miser  had 
heaped  up,  has  perislied  by  some  kind  of  evil  travail. 
There  is  nothing  in  his  hand.  He  leaves  his  child  a 
beggar,  and  he  returns  to  his  mothers  womb  naked  as 
he  came  forth.  (Job,  i.  20.  1  Tim.  vi.  "7.)  This  may 
seem  a  commonplace  picture.  But  what  if  the  reality 
had  its  due  practical  influence  ?  What  a  substance  of 
the  truest  happiness  would  there  be  in  living  for  eter- 
nity I  The  miser's  present  course  is  indeed  a  sore  evil 
— all  his  profit  of  pouring  out  his  heart  upon  the  world 
will  be  found  at  last  to  have  been  only  labouring  for 
the  wind  (Hos.  viii.  7  ;  xii.  1) — '  embracing  a  shadow  ; 
grasping  the  air  ;  wearying  himself  for  that  which  hath 
no  substance  of  true  felicity  in  it.'  *  Sickness  and  sm^- 
roiv  sliadow  his  path  to  a  clouded  eternity.  And 
what  will  be  the  forlorn  despondency  in  awakening  to 
the  consciousness — '  I  have  wasted  all  the  golden  op- 
portunities that  can  never  be  recalled,  of  gaining 
grace,  and  winning  heaven — wasted  them  in  the  most 
senseless  of  all  objects — heaping  up  treasure  for  no 
other  end  than  the  splendour  of  my  own  name  ?'  "  Hor- 
ror taketh  hold  of  me  "  in  the  thought  of  the  last  pas- 
sage— '  even  when  cold  in  death,  his  hand  remaining 
clenched  in  the  last  convulsive  grasp,  with  which  he 
sought  to  retain  his  darling  treasure" — wrath  from 

'  Matt.  xix.  23.     Those  thnf  tntU  in  riches.      Mark,  x.  24. 
'  Pemble.  *  Wardlaw. 


156  EXPOSITION   OF   ECCLESIASTES.       [CH.  V.  18-20. 

above  I — terror  from  within ! — a  dark  eternity  of  un- 
speakable torment ! — one  everlasting  night  I  He  "shall 
never  see  light !"  (Ps.  xlix.  19.) 

18.  Behold  that  which  I  have  seen  ;  it  is  good  and  comely 
for  one  to  eat  and  to  drink,  and  to  enjoy  the  good  of 
oil  his  labour  that  he  taketh  under  the  sun  all  the  days 
of  his  life,  which  God  giveth  him  ;  for  it  is  his  por- 
tion, 19.  Every  man  also,  to  whom  God  hath  given 
riches  and  tvealth,  and  hath  given  him  power  to  eat 
thereof,  and  to  take  his  portion,  and  to  rejoice  in  his 
labour — this  is  the  gift  of  God.  20.  jPor  he  shxill  not 
much  remember  the  days  of  his  life,  because  God  an- 
swereth  him  in  the  joy  of  his  heart. 

A  bright  vision  comes  before  the  wise  man,  in  con- 
trast with  the  frowning  cloud  just  before.  He  calls 
our  earnest  attention  to  it.  It  is  a  matter  that  he  can 
vouch  for.  Behold  that  lohich  I  have  seeii.  There  is  a 
school  among  us  who  are  fond  of  describing'  religion 
by  its  sorrows,  and  who  forget,  or  seem  to  forget, 
their  overbalancing  joys.  In  their  view  it  is  as  if  we 
were  '  humbled  and  degraded,  with  only  not  despair  ; 
sorrowing  with  a  perpetual  sorrow.'  ^  But  Solomon 
shews  us  the  reality  of  happiness  even  in  a  world  of 
sin  and  sorrow.  "All  things  are  ours — things  pres- 
ent," as  well  as  "  things  to  come."  (1  Cor.  iii.  22.) 
And  good  and  comely  is  the  privilege  of  connecting 
our  present  blessings  with  the  enjoyment  of  God.^ 


'  Sewell's  Christian  Morals,  p.  408. 

-  See  1  Tim.  iv.  Z-b.    Comp.  chap.  ii.  24;  iii.  12,  13,  22. 


OH.  V.  18-20.]        EXPOSITION    OF   KCCLESIASTES.  157 

Is  this  the  picture  of  mere  worldly  happiness  ?  as  if 
we  might  plead,  against  over-strictness,  and  in  favour  . 
of  more  indulgence.     Shall  the  libertine  plead  it  in  I 
excuse  for  his  own  lust  ?     We  think  not     The  law  of  t 
discipleship  in  the  Old  and  New  Testament  is  substan 
tially  the  same — self-denial — taking  up  the  cross.    Sol- 
omon only  insists  that  the  true  servant  of  God  is  really 
the  happiest  of  men — that  "  God  giveth  him  richly  all 
things  to  enjoy"  (1  Tim.  vi.  17) — that  he  has  a  goodly 
portion  in  the  world — though  not  the  world  for  his 
portion — something  really  to  be  enjoyed,  allotted  by 
him,  who  in  temporals,  as  well  as  in  spirituals,  "divideth 
to  every  man  severally  as  he  will."    This  is  the  gift  of 
God — every  day  of  our  life  a  new  gift — specially  to  be 
employed  for  his  glory  and  in  his  service. 

It  is  difficult  to  maintain  a  just  appreciation  of  the 
gifts  of  God.  '  We  err  either  in  excess  or  in  defect.' ' 
*  A  Christian' — as  has  been  well  said — '  knows  the 
A^alue  of  the  good  creatures  of  God.  But  he  does  not 
put  them  in  the  place  of  God.'^  It  is  most  important 
to  set  out  Christian  liberty,  while  we  inculcate  Chris- 
tian mortification.  We  must  be  careful  not  to  give 
unworthy  views  of  the  real  happiness  to  be  found  in 
the  world — not  primary  indeed,  yet  valuable,  though 
subordinate.  Let  there  be  no  cloud  upon  the  glory  of 
the  Divine  beneficence.  Let  godliness  throw  a  sun- 
beam upon  all  temporal  enjoyments.  Let  us  carefully 
adjust  the  balance.  We  have  seen  that  riches  well- 
nigh  shut  us  out  of  heaven  (Matt.  xix.  23) — and  that 
"  the  love  of  them  drowns  men  in  destruction  and  per- 

*  Lavater.  »  Cecil's  Original  Thoughts,  p.  609 


158  EXPOSITION   OF  ECCLESIASTES.        [ClI.  V.  lS-20. 

dition."   (1  Tim.  vi.  9,  10.)    Must  we  not  then  cast 
them  away  ?    The  Preacher  gives  the  due  balance. 

■^They  are  not  essentially  evil.  The  evil  is  in  their  abuse 
^-as  we  have  said — in  their  love,  not  in  their  posses- 
sion. The  true  difference  is  not  in  the  gift,  but  in  the 
jpoiver  to  use  it — to  eat  thereof.     The  gift  may  belong 

^  to  the  ungodly.  The  power  is  the  exclusive  privilege 
of  the  Christian.  He  '  is  not  the  slave  of  his  worldly 
goods,  but  truly  the  master  of  them.'  ^  God  '  giveth 
him  bodily  health,  joy  of  spirit,  occasions  of  content, 
peace,  and  liberty,  of  possessing,  and  enjoying,  and 
other  the  like  favours,  without  which  goods  are  useless 
to  men  ;  and  yet  they  depend  only  upon  God's  good- 
will, and  riches  cannot  give  them  ;  nor  man  of  him- 
self gain  them.'  ^ 

And  what  of  the  ungodly  ?  His  days  drag  heavily. 
The  remembrance  is  clouded.  The  road  before  him 
dark  and  wearisome.  But  what  with  him,  who  '  lives 
in  God's  grace  ?'  God  ansivereth  him  in  the  joy  of  his 
heart  '  by  the  comfort  of  his  Spirit.'  ^  With  him  time 
flies  on  with  angels'  wings.  The  remembrance  of  the 
days  of  his  life  are  "  few  and  evil."  (Gen.  xlvii.  9.) 
The  glowing  anticipation  melts  away  the  past.  For 
how  soon  will  every  spring  of  sorrow  be  dried  up  for 
ever  I  (Isa.  xxxv.  10.)  How  bright  does  the  eternity 
of  joy  contrast  with  "  the  affliction  but  for  a  moment !" 
(2  Cor.  iv.  17.)  "  Pleasures  "  ever  new  are  his  por- 
tion "  at  God's  right  hand  for  evermore."  (Ps.  xvi.  11.) 

'  Bp.  Patrick.  =  Diodati.  ^  j^j^j 


CH.  VI.1,2.]         EXPOSITION   OP   ECCLESIASTES.  169 


CHAPTER  VI. 

1.  There  is  an  evil,  which  I  have  seen  under  the  sun  ; 
and  it  is  common  among  men.  2.  A  man,  to  tvhom 
God  hath  given  riches,  wealth,  and  honour ;  so  that 
he  ivanteth  nothing  for  his  sold  of  all  that  he  desireth 
tliereof ;  and  yet  God  giveth  him  nx)t  power  to  eat 
thereof ;  hut  a  stranger  eateth  it.  This  is  vanity  ^ 
and  it  is  an  evil  disease. 

This  evidently  continues  the  last  chapter.  Covetous- 
ness — that  odious  lust — is  again  before  us.  '  Covet- 
ousness ' — says  Bp.  Taylor — •  makes  a  man  miserable, 
because  riches  are  not  means  to  make  a  man  happy. 
And  unless  felicity  were  to  be  bought  with  money,  he 
is  a  vain  person,  who  admires  heaps  of  gold  and  rich 
possessions.'^  The  man — ^like  Solomon  himself^  — 
wanted  nothing  for  his  soul  of  all  that  he  desired  thereof. 
But  here  was  the  contrast — and  the  case  tvas  common 
among  men.  The  gifts  of  God  abounded  to  overflow- 
ing. But  here  God  gave  not  the  power  to  eat  thereof. 
Sickness,  affliction,  or  worldly  disappointment,  re- 
strained the  blessing.  It  seems  to  have  been  a  judicial 
infliction.  He  did  not  use  the  gifts  of  his  bountiful 
Father  for  their  rightful  purpose.  Most  justly  tliere- 
fore  is  he  deprived  of  their  blessing.  "  From  him 
that  hath  not  shall  be  taken  away  even  that  which  he 
hath."  (Matt.  xxv.  29.)  *  Because  he  has  not  the  will 
to  serve  God  with  it,  God  denies  him  the  power  to 

*  Holy  Living,  chap.  iv.  sect.  viii.  '  See  chap.  ii.  10. 


160  EXPOSITION   OP  ECCLESIASTES.  OH.  VI.  8-G. 

serve  himself  v/ith  it.'  ^  His  portion  a  stranger  eateth. 
Some  artful  Interested  person  has  smoothed  his  way 
into  the  miser's  good  graces,  and  melted  away  his  sub- 
stance. Thus  "  he  heapeth  up  riches,  and  cannot  tell 
who  shall  gather  them."  (Ps.  xxxix.  6.)  Here  is  an- 
other show  of  vanity — truly,  aw  evil  disease.  Blessed 
indeed  are  the  gifts  of  God  to  us,  when  we  own  them 
to  be  his  property !  But  never  let  us  forget  the  re- 
sponsibility which  they  bring  with  them — "  Occupy 
till  I  come."  (Luke,  xix.  13.)  We  all  have  our  re- 
sponsibilities. And  we  are  happy  just  in  the  propor- 
tion that  we  acknowledge  them.  Selfishness  blasts 
the  harvest.  As  well  might  we  look  for  it  from  the 
seed-corn  laid  up  in  the  granary,  instead  of  being  cast 
into  the  ground.  Our  real  happiness,  therefore,  is  the 
thankful  improvement  of  God's  own  gifts— acknowl- 
edging his  prerogative  to  give  the  power  of  enjoyment, 
no  less  than  the  blessing  to  be  enjoyed.  As  for  the 
riches,  wealth,  and  honour — *  though  it  be  but  an  image, 
if  it  be  a  golden  image,  all  people,  nations,  and  lan- 
guages, will  fall  down  and  worship  it.' "  A  mercy — a 
special  mercy  is  it  to  be  delivered  from  Mammon  idol- 
atry ! — to  be  restrained  in  our  worldly  desires — and, 
above  all  things,  to  "  lay  up  for  ourselves  treasures  in 
heaven  " — treasures,  tliat  we  can  never  lose  —  that 
never  spend,  and  never  perish. ' 

Z.  If  a  man  heget  an  hundred  children,  and  live  many 
years,  so  that  the  days  of  his  years  he  many,  and  his 
soul  he  not  filled  with  good,  and  also  that  he  hath  no 

*  Henry.  '  Henry.  '  See  Matt.  vi.  20. 


CH.  VI.3-6.]         EXPOSITION   OF   ECCLESIASTES.  161 

burial,  I  say,  that  an  untimely  birth  is  better  than  he. 

4.  For  he  cometh  in  with  vanity,  and  departeth  in 
darkness,  and  his  name  shall  be  covered  with  darkness. 

5.  Moreover  he  hath  not  seen  the  sun,  nor  known  any- 
thing ;  this  hath  more  rest  than  the  other.  6.  Yea, 
though  he  live  a  thousand  years  twice  told,  yet  hath  he 
seen  no  good.     Do  not  all  go  to  one  place  f 

In  the  case  here  supposed  two  of  nature's  fondest 
desires  are  alluded  to — a  quiver  full  of  children/  and 
the  days  of  many  years.  Yet  if  the  soul  is  not  filled 
with  good,  nothing  would  be  of  avail  for  our  happiness. 
As  a  proof  of  the  ill  esteem  in  which  he  is  held,  his 
life  may  end  with  obloquy — no  respect  paid  the  miser 
at  his  burial  —  his  death  unhonoured,  unlamented.' 
Sordid  accumulation  is  a  dark  cloud  upon  his  name  to 
the  last.  The  Preacher  decides  without  hesitation 
upon  this  case.  Better  not  to  have  been  born  at  all — 
or  if  born,  to  have  died  at  the  birtli — to  have  gone  at 
once  from  the  womb  to  the  grave.  *  Better  is  the  fruit 
that  drops  from  the  tree  before  it  is  ripe,  than  that 
which  is  left  to  hang  on  till  it  is  rotten.  Job  in  his 
passion  thinks  the  condition  of  an  untimely  birth  bet- 
ter than  his  when  he  was  in  adversity.  (Job,  iii.  1-16.) 
But  Solomon  here  pronounces  it  better  than  the  condi- 

'  Ps.  cxxvii.  5.  Comp.  Ps  xvii.  14 — an  hundred  children — a  definite 
for  an  indefinite  number.  See  1  Sam.  xviii.  10.  Prov.  xvii.  10.  1  Cor. 
xiv.  19. 

"  The  importance  attached  to  burial  is  often  alluded  to.  Deut. 
xxviii.  26.  1  Kings,  xiv.  11-13.  Isa.  xiv.  19,  20.  Jer.  xxii.  18,  19,  &c. 
The  picture  does  not  describe  the  literal  want  of  burial,  but  the  ab- 
sence of  all  suitable  and  affectionate  honour  paid  to  his  remains. — Seo 
Pictorial  Bible  in  loco. 


162  EXPOSITION   OF   ECCLESIASTES.  [CH.  VI.  3-6. 

tion  of  the  worldling  in  his  greatest  prosperity,  when 
the  world  smiles  upon  him.' ' 

'  I  say,  then ' — concludes  the  wise  man — '  that  an  un- 
timely hirtJi^  is  better  than  he.  He  cometh  in  with 
vanity,^  seeming  to  have  been  born  to  no  purpose.  He 
departeth  in  darkness — leaving  no  trace  or  remem- 
brance behind — his  name — if  indeed  he  can  be  said  to 
have  a  name — is  covered  with  darkness — he  is  immedi- 
ately forgotten.  He  hath  not  seen  the  sun,  nxyr  known 
anything.  His  pleasures  are  momentary  ;  yet  unal- 
loyed. He  neither  sees  nor  knows  anything  to  connect 
him  with  a  world  of  sorrow.  It  is  a  negation  of  en- 
joyment—  a  peaceful  shadow  of  existence  without 
guilt,  disgrace,  pain,  or  punishment.  He  had  rest  in 
the  womb,  and  now  in  the  grave  (Job,  iii.  17) — rest 
more  than  tJw  other,  who  is  still,  as  the  man  of  avarice, 
tossed  about  in  restless  misery  —  seeing  no  good  — 
a  mere  blank — a  cumberer  of  the  ground.  Surely  it 
is  not  life,  but  enjoyment  that  gives  value  to  existence, 
and  makes  the  vital  difference.  ^  Life,  though  a  thou- 
sand years  twice  told,  without  seeing  good,  is  only  pro- 
tracted misery.  The  longest  inhabitant  of  earth — as 
well  as  he  that  hath  not  seen  the  sun — do  not  all  go  to 
one  place  ?  "  The  small  and  great  are  there.  All  are 
of  the  dust,  and  all  turn  to  dust  again."  (Job,  iii.  19. 
Chap.  iii.  20.) 

But  may  we  not  look  at  this  picture  on  an  higher 
level  ?  All  hangs  upon  this  point  —  the  soid  —  the 
whole  man— filled  ivith  good.  And  what  good  is  there 
that  will/??  the  man  ?     Only  when  as  a  sinner  he  finds 


Henrj.        "^  See  Chap.  iv.  3.  Ps.  Iviii.  8.        ^  See  1  Pet.  iii.  10, 


I 


:il.  VI.7,8.]         EXPOSITION   OP   ECCLESIASTES.  168 

1  reconciled  God  in  Christ — his  way  to  God — his 
peace  with  God.  Never  was  a  more  refreshing  truth, 
than  from  one  who  found  the  witness  and  seal  of  it  in 
contact  with  heathen  misery.  '  The  sweet  savour  of 
Christ ' — writes  an  Indian  missionary — '  is  the  only 
antidote  to  the  wretchedness  of  man.' ^  Put  aside  this 
high  privilege — or  neglect  it — and  then  to  die  with  all 
the  unfulfilled  responsibilities  of  a  long  life  upon  his 
head — who  can  calculate  the  issue  for  eternity  ? — ■ 
Truly  an  untimely  birth  is  better  than  he.  "  Good  were 
it  for  that  man,  if  he  had  not  been  born  "  (Matt.  xxvi. 
24.)  Sinner  !  there  is  time  yet  to  pause — to  pray — to 
consider — "  Work  while  it  is  day."  For  the  faithful 
worker  eternity  has  no  cloud.  Hell  is  closed  against 
thee  by  the  blood  of  Jesus.  Heaven  will  be  thy 
home — the  infinite  reward  of  grace.  '  Thy  best  rest ' 
— as  a  pious  expositor  remarks — *  will  be  in  the  arms 
of  thy  Saviour.'  ^ 

7.  All  the  labour  of  man  is  for  his  mouth,  yet  the  appe- 
tite is  not  filled.  8.  For  what  hath  the  wise  man  more 
than  the  fool  ?  What  hath  the  poor,  that  knoweth  to 
walk  before  the  living  f 

The  labour  of  man  is  ordinarily  for  his  mouth — for 
his  whole  body — for  the  support  of  life.  Such  is  the 
ordinance  of  God — the  curse  of  the  fall — "  In  the 
sweat  of  thy  face  thou  shalt  eat  bread."  (Gen.  iii.  19.) 
If  the  curse  be  removed,  the  cross  remains.     Man  can 

^  Rev.  A.  H.  Frost,  Church  Missionary  in  Bombay. — Missionary 
Record,  April,  1859.  '  Geier. 


164  EXPOSITION   OF   ECCLESIASTES.         [CH.VI.  7,s. 

do  more  by  his  labour  than  satisfy  his  bodily  wants. 
"  He  that  laboureth,  laboureth  for  himself ;  for  his  | 
mouth  craveth  it  of  him."  (Prov.  xvi.  26.) 

Yet  with  all  our  labour  the  appetite  is  not  filled. 
The  same  natural  cravings  return  from  day  to  day. 
Worldly  desires  are  no  less  unsatisfied.  The  covetous 
man — the  more  he  has,  the  more  he  wants.  '  Yain  in- 
deed ' — says  Bp.  Taylor — '  is  the  hope  of  that  man, 
whose  soul  rests  on  vanity.'*  Strange  delusion,  to 
suppose  that  more  of  this  world  would  bring  increase 
of  happiness  !  This  is  indeed  to  seek  where  it  is  im- 
possible* to  find,  and  where  the  mssitisible  appetite  is 
continually  crying  "  Give,  give."  (Prov.  xxx.  15.) 
This  lust  is  indeed  an  universal  disease.  For  what — 
in  respect  of  satisfaction- — hath  the  ivise  man  more  than 
the  fool  ?  In  real  substance — "  Wisdom  excelleth 
folly,  as  far  as  light  excelleth  darkness."  (Chap.  ii.  13.) 
But  in  outward  circumstance  {the  only  pmnt  to  which 
Solomon  is  adverting) — there  is  no  pre-eminence. 
Riches,  '  lest  they  should  be  thought  to  be  evil,  are 
given  also  to  the  good  ;  and  that  they  should  not  be 
esteemed  great,  or  the  chiefest  jewels,  they  are  given 
also  to  the  bad.'  ^ 

The  last  clause  is  obscure.''  But  a  careful  considera- 
tion of  the  statement  will  bring  out  a  satisfactory 
meaning.  As  the  wise  man  hath  nothing  more  than  the 
fool;  so  neither  hath  the  'poor — knowing  to  walk  before 
the  living — any  advantage  above  his  more  simple 
neighbour.     The  same  fruit  of  their  labour  provides 

'  Sermon  on  The  Foolish  Exchange. 

^  A-ugustine,  quoted  by  Serran. 

'  See  Poll  Synopsis  and  Bp.  Patrick.— Holden. 


CH.  VI.  9.]  EXPOSITION    OF    ECCLESIASTES.  166 

for  them  both.  In  fact,  man's  external  condition  in 
natural  satisfaction  is  far  more  equalized  than  appears 
on  the  surface.  Each  has  his  station  and  his  work. 
Happy  indeed  are  they,  who  labour  in  dependence 
upon  him,  who  alone  can  bless  their  work.  And  thrice 
blessed  are  they,  who  are  labouring  for  eternity,  and 
who  yet  receive  the  reward  of  their  labour  as  the  free 
gift  of  their  Divine  Master.  (John,  vi.  27.) 

9.  Better  is  the  sight  of  the  eyes  than  the  wandering  of 
the  desire:  this  is  also  vanity  and  vexation  of  spirit. 

The  sight  of  the  eyes  is  the  reality  before  us.  The 
wandering  of  the  desire  is  the  longing  pursuit  of  some 
unattainable  object — some  phantom  only  imagined — 
never  reached.  The  fruitless  search  onl^f  ends  in  vanity 
and  vexation  of  spirit.  Better  therefore  to  enjoy  what 
we  have  in  possession,  than  to  be  roving  up  and  down 
in  anxious  weariness.  For  what  can  be  more  wretch- 
ed, than  when  the  false  pictures  of  the  world  palm 
themselves  upon  us  for  realities,  when  the  shadows  be- 
gin to  pass  away,  and  there  is  no  substance  to  supply 
their  place  !  '  The  true  good  that  a  man  can  have  in 
this  life,  is  to  enjoy  that  which  he  hath  in  peace  and 
rest,  and  not  to  wander  in  the  straying  and  unsatisfied 
desires  after  that  which  he  hath  not.'  ^  The  wandering 
desire — "  Loving  to  wander" — is  indeed  our  nature.' 
But  under  Divine  Teaching  the  light  is  clear  and 
strong  ;  the  eye  and  heart  are  fixed.  One  object  fills 
every  desire — "  Whom  have  I  in  heaven  but  thee  ?  and 
there  is  none  upon  earth  that  I  desire  besides  thee." 

'  Diodati.  '  Sco  La.  liii.  6.   Jer.  xiv.  10  ;  1.  6. 


166  EXPOSITION    OF   ECCLE8IASTES.  [CH.  VI.  9. 

(Ps.  Ixxiii.  25.)  Everything  is  unreal,  vrhen  placed 
beside  this  glorious  treasure.  Our  position  is  not  so 
much  looking  up  to  heaven  from  earth,  as  looking 
down  from  heaven  to  earth.  And  it  is  when  we  thus 
realize  our  rightful  standing  in  heaven  (Comp.  Eph.  ii. 
6  ;  Philip,  iii.  20)  we  rise  above  the  dying  vanities  of 
earth.  "  The  way  of  life  is  above  to  the  wise,  that  he 
may  depart  from  hell  beneath."  (Prov.  xv.  24.)  There 
is  no  wandering  here.  But  if  we  do  not  find  our  rest  . 
here,  truly  it  is  a  sickening  picture.  Our  comforts  are  I 
dashed  with  bitterness.  Our  whole  sky  is  darkened 
with  despondency. 

And  yet  this  steady  discipline  of  our  desires  is  a 
Christian  habit  of  no  easy  attainment.  When  the  pil- 
grims passed  through  '  Vanity  Fair' — it  was  only  the 
earnest  cry — -*'  Turn  away  mine  eyes  from  beholding 
Vanity"  (Ps.  cxix.  37),  that  could  maintain  their  single- 
ness of  purpose,  and  repress  the  constant  wandering  of 
the  desire.  And  this  must  be  our  prayer  every  day — 
all  the  day.  We  cannot — we  must  not — forget  it. 
Xerxes  is  said  to  have  promised  a  great  reward  to  the 
inventor  of  a  new  pleasure.  How  prolific  is  our  great 
enemy  in  his  inventions  I  The  world  is  the  grand  in- 
strument of  his  bright  delusions.  Volumes  might  be 
written  upon  the  subtle  wiles,  by  which  he  labours  to 
keep  God  out  of  sight — out  of  heart.  But  in  the  pos- 
ture of  prayer  and  watchfulness,  we  lay  claim  to  all 
the  promises  of  the  Gospel  ;  and — however  vehement 
the  conflict — we  come  off  "  more  than  conquerors." 
(Rom.  viii.  37.) 

But  often  it  is  the  spark  within.  How  fearful  the 
conflagration   from   one  wandering  desire — one  flesh- 


OH.  VI.  10.]  EXPOSITION   OP   ECCLESIASTES.  16*7 

pleasing  indulgence !  How  often  is  our  wise  and 
loving  Father  constrained  to  make  the  creature  a  grief, 
because  we  are  so  disposed  to  make  it  a  god !  '  Thou 
hast  made  us  for  thyself — said  the  pious  Augustine — 
'  and  our  heart  is  restless,  until  it  finds  rest  in  thee. 
Who  shall  give  me  to  rest  in  thee,  that  thou  mayest 
come  into  my  heart,  and  inebriate  it ;  that  I  may  forget 
my  own  evils,  and  embrace  thee,  my  only  good  ?  Be- 
hold I  the  ears  of  my  heart  are  before  thee.  0  Lord, 
open  them,  and  "  say  unto  my  soul,  I  am  thy  salvation !' "  * 

10.  That  ivMch  hath  been  is  named  already,  and  it  is 
knoivn  that  it  is  man ;  neitJwr  mxiy  he  contend  with 
him  thai  is  mightier  than  he. 

The  Preacher  is  here  reviewing  the  result  of  his  long 
and  extensive  inquiry.  That  which  hath  been — the 
whole  of  what  can  be  obtained  from  all  sources — 
wisdom — pleasure — honour — ^riches — all — has  been  al- 
ready n/imed.  All  have  opened  before  us,  as  so  many 
shades  of  vanity — knoivn  to  be  that  little  word  of 
great  meaning — 31an.  For  "  verily  man  at  his  best 
state  is  altogether  vanity."  (Ps.  xxxix.  5.)  His  origi- 
nal dignity  only  serves  to  set  out  more  vividly  his 
present  degradation.  Let  him  be  ever  so  high  in  his 
own  eyes,  or  in  worldly  estimation,  the  stamp  of  vanity 
is  indelible.  It  is  known  that  it  is  man — at  best  but 
man. 

His  religion  is  self-wrought.  Whatever  it  be,  it 
never  brings  him  close  to  God.     It  always  therefore 

*  Confessions,  book  i.    Ps.  xxxv.  3. 


168  EXPOSITION   OP   ECCLESIASTES.  [CH.  VI.  11. 

leaves  him  short  of  peace  with  God.  Man  is  its 
centre.  What  is  wanting  is  the  teaching  of  humility. 
*  Remember' — speaks  Bp.  Taylor  in  his  own  eloquence 
— 'what  thou  wert  before  thou  wert  begotten. 
Nothing.  What  wert  thou  in  the  first  regions  of  thy 
dwelling,  before  thy  birth?  Uncleanness.  What 
wert  thou  for  many  years  after  ?  Weakness.  What 
in  all  thy  life  ?  A  great  sinner.  What  in  all  thy  ex- 
cellencies ?  A  mere  debtor  to  God — to  thy  parents — 
to  the  earth — to  all  the  creatures  !' ' 

A  being — thus  fraught  with  infirmity  and  corruption 
— a  very  worm  in  utter  weakness  and  helplessness — 
can  he  contend  with  his  Maker — infinitely  mightier  than 
he  ?  (Isa.  xlv.  9.)  Can  he  implead  him,  and  call  him 
to  account !  "  Nay,  but,  O  man,  who  art  thou  that 
repliest  against  God  !"  (Rom.  ix.  20.)  Learn  the  les- 
son of  prostrate  submission.  Take  thy  proper  place — 
"  laying  thine  hand  on  thy  mouth"  (Job,  xl.  4),  and  thy 
mouth  in  the  dust.  To  contend  is  to  add  madness  to 
folly.     To  submit  is  thy  security  and  thy  rest. 

11.  Seeing  that  there  be  many  things  that  increase  vanity^ 
what  is  man  the  better  ?  For  who  knoweth  what  is 
good  for  a  man  in  this  life  all  the  days  of  his  vain  life, 
which  he  spendeth  as  a  shjodow  ?  For  who  can  tell  a 
man  what  shall  be  after  him  under  the  sun  ? 

Let  us  look  at  the  point  to  be  demonstrated.  No 
fruit  of  happiness  can  be  found  in  this  world's  vanity. 
The  several  parts  have  been  brought  out  before  us,  and 

*  Hdy  Living,  chap.  ii.  section  iv. 


OH.  VI.  11.]  EXPOSITION   OP  ECCLESIASTES.  169 

the  many  tilings  have  been  proved  to  increaee,  instead 
of  removing,  the  vanity.  Past,  present,  and  future — 
all  partake  of  the  same  vanity.  Nor  is  it  the  infirmity 
of  our  bodily  nature — "  of  the  earth,  earthy."  (1  Cor. 
XV.  47.)  It  is  the  result  of  the  fall,  burying  us  under  an 
almost  infinite  number  of  carnal  appetites — keeping 
us  down  to  earth.  Every  day's  experience  brings 
painful  proof  of  this  degradation.  So  that  the  godly 
expositor  suitably  reminds  us — *  Humbly  acknowledge 
thy  state.  Fly  from  the  fleeting  vanities  of  the  world. 
Look  for  all  goodness  m  Christ  and  in  heaven.' ' 

The  question,  therefore,  is  clearly  decided —  What  is 
man  the  better,  in  regard  to  his  true  happiness,  for  any 
— ^for  all^-of  them  ?  Every  form  of  happiness  is  but  a 
phantom.  He  is,  therefore,  no  better — no  happier — no 
richer — for  having  more  opportunities  than  others  to 
follow  such  shadows.  (Chap.  i.  2,  3.) 

A  sickening  prospect,  if  this  world  be  our  all !  We 
may  well  then  ask —  Who  Jcnoweth  what  is  good  for  a 
man  ?  Hard  is  it  to  know.  What  we  think  good  may 
be  evil.  What  we  think  evil  may  be  substantial  good. 
What  a  hazard  we  run  in  making  our  own  choice! 
Lot's  well- watered  meadows  brought  him  an  harvest 
of  misery."  Oh  I  my  God,  while  I  am  "  walking  in  a 
vain  show,''^  let  me  be  grasping  the  everlasting  substance. 
Save  me  from  'the  foolish  exchange'" — eternity  for 
trifles.  While  the  future  is  clouded  in  darkness,  and 
no  man  can  tell  me  what  shall  be  after  me;  let  me  lie 
passive  in  thy  hand,  and  be  active  in  thy  present  work, 

'  Geier.  »  See  Gen.  xiii.  10,  21,  with  xiv.  12.    2  Pet.  ii.  1,  8. 

3  Bp.  Taylor. 

8 


170  EXPOSITION   OF   ECCLESIASTBS.  tCH.  VI.  11. 

and  all  will  be  peace.     Whatever  be,  let  it  be  thy 
choice  for  me  ;  not  mine  for  myself. 

Thy  way,  not  mine,  0  Lord, 

However  dark  it  be ! 
Lead  me  by  thine  own  hand ; 

Choose  out  the  path  for  me. 

I  dare  not  choose  my  lot ; 

I  would  not,  if  I  might; 
Choose  thou  for  me,  my  G-od, 

So  shall  I  walk^right. 

Bouar's  Hymns,  p.  258. 

One  way  is  open  to  us  all  to  know  what  is  good. 
Many  are  asking  with  restless  inquiry — "  Who  will 
shew  ?"  Let  our  prayer  be — "  Lord  I  lift  thou  up  the 
light  of  thy  countenance  upon  us."  (Ps.  iv.  6.)  Recon- 
ciliation and  acceptance  realize  the  blessing  with 
perfect,  never-ending  satisfaction.  Nothing  is  want- 
ing for  the  present,  but  what  he  largely  supplies. 
Eternity  will  be  our  home  with  him,  and  we  "  shall  go 
no  more  out."  (Rev.  iii.  12.) 


CH.  VII.  1.]  EXPOSITION   OP   ECCLESIASTES.  Ill 


CHAPTER  VII. 

1.  A  good^  name  is  better  than  precious  ointment^  and 
the  day  of  death  than  the  day  of  cme's  birth, 

*  As  we  have  proved  life  to  be  such  a  mass  of  vanity, 
and  exposed  to  so  many  troubles — shall  we  then  cast 
it  away  ?  Far  from  it !  Rather  let  us  order  it  so  as 
— partly  at  least — to  escape  some  of  its  many  evils,  and 
to  gather  all  the  fruit  that  may  be  obtained  from  it.'  * 

We  are  now  coming  to  a  somewhat  brighter  atmos- 
phere. The  varied  shadows  may  have  led  Solomon  to 
bring  out  something  lasting — precious  in  itself— more 
precious,  because  lasting.  A  good  name  is  a  substantial 
good ;  it  brightens  a  man's  life,  and  embalms  his 
memory.  (Ps.  cxii.  6.  Prov.  x.  *7.)  '  It  both  tarrieth 
behind  him  on  earth,  and  goeth  with  him  to  heaven, 
and  will  crown  him  with  glory  at  the  last  day.' '  A 
good  name  is  better  than  a  great  name,  that  flimsy — 
worthless  vanity — of  great  account  with  the  world. 
But,  Lord,  teach  us  to  remember — "That  which  is 
highly  esteemed  among  men  is  abomination  in  the 
sight  of  God."  (Luke,  xvi.  15.)     The  real  treasure  is 

*  the  true  and  solid  7iam£  of  faith  and  holiness' ' — a 
glorious  crown,  though  stamped  upon  men,  who  "  are 
made  as  the  filth  of  the  world,"  and  "  of  whom  the 

1  Literally  a  name — put  for  a  good  name,  Comp.  Prov.  xviii.  22  ;  xxh.  1. 
Ps.  XXX vii,  23 

^-  Beza.  ■  Grainger.  •  DiodatL 


172  EXPOSITION   OF   ECCLESIASTES.  [CH.  VII.  1. 

world  is  not  worthy."  (1  Cor.  iv.  13.  Heb.  xi.  38.) 
But  let  there  be  no  pluming  upon  outward  merit  or 
adorning.  Remember — the  appearance  may  be  cast 
away  with  revolt,  and  yet  the  idol  may  be  secretly 
worshipped.  *  Let  thy  face,  like  Moses^  shine  to  others. 
But  make  no  looking-glasses  for  thyself.  Take  no 
content  in  praise,  when  it  is  offered  thee.  But  let  thy 
rejoicing  in  God's  gift  be  allayed  with  fear,  lest  this 
good  bring  thee  to  evil.'^ 

Solomon  could  form  a  just  estimate  of  this  good. 
He  had  known  both  its  possession  and  its  loss. 
Elsewhere  he  compares  it  with  "  great  riches,"  and 
found  it  far  excelling.^  Here  he  weighs  it  against 
precious  ointment — a  treasure  highly  valued.  'The 
Tiame  is  good' — says  Bp.  Sanderson — *  and  the  oint- 
ment good ;  but  of  the  two  goods,  the  good  name  is 
better  than  the  good  ointment.''  ^ 

To  some,  indeed,  it  is  a  matter  of  no  moment  what 
the  world  say  or  think  of  them.  But  ought  it  not  to 
be  a  care  ?  The  Apostle  counted  "  it  a  very  small 
thing  to  be  judged  of  man's  judgment."  But  how 
strongly  did  he  inculcate  the  obligation  to  "  be  blame- 
less and  harmless,  the  sons  of  God  without  rebuke,  in 
the  midst  of  a  crooked  and  perverse  nation,  among 
whom  we  shine  as  lights  in  the  world !"  *  The  value 

*  Bp.  Taylor's  Holy  Living,  chap.  ii.  section  iv. 

'  Prov.  xxii.  1.  The  Son  of  Sirach  heightens  the  balance— and 
prefers  it  '  before  great  treasures  of  gold.' — Ecclus.  xli.  12,  13. 

^  Sermon  on  Text.  Comp.  Ecclus.  xlix.  1.  We  ^nd.  precious  ointment 
among  Hezekiah's  choice  treasure.  2  Kings,  xx.  13.  Isa.  xxxix.  2. 
Comp  also  John,  xii.  3. 

*  1  Cor.  iv.  3.  with  Philip,  ii.  15.  Comp.  iv.  8  ;  also  2  Cor.  viii.  21. 


rn.  VIT.l.]  EXPOSITION   OF   ECCLESIASTES.  173 

of  this  good  name  is  every  way  manifest.  It  gains 
c-teem  and  confidence.  It  gives  force  to  counsel, 
authority  to  reproof,  weight  to  example. 

The  second  clause  must  obviously  be  taken  with  its 
limit.  To  the  apostate  Judas — and  with  him — to  all 
the  ungodly  heirs  of  the  second  death — the  judgment  is 
awfully  clear  and  decisive.  "  Good  were  it  for  them, 
if  they  had  not  been  born."  (Matt.  xxvi.  24.  Rev.  xxi. 
8.)  But  wliere  the  name  is  adorned  with  "  the  beauties 
of  holiness,"  it  is  a  name  in  "  the  Lamb's  book  of  life" 
— "  sealed  unto  the  day  of  redemption."  (Rev.  xiii.  8, 
Eph.  iv.  30.)  The  possession  is  assured.  The  prospect 
draws  nearer  every  day.  Joyous  therefore  as  was  the 
day  of  one^s  birth  (John,  xvi;  21),  the  day  of  death  will 
be  infinitely  hetier.  Is  not  the  day,  that  will  deliver  us 
from  sin  and  sorrow,  far  better  than  the  day  that 
brought  us  into  them  ?  Does  not  the  "  voice  from 
heaven"  proclaim  this  blessedness  with  the  attesting 
seal,  "Yea,  saith  the  Spirit  ?"  (Rev.  xiv.  13.)  Does  not 
every  returning  birthday  rejoice  the  heart  with  the 
remembrance — a  year  nearer  home  ?  The  conflict  then 
ended  for  ever !  The  term  of  exile  from  the  Lord  then 
finished  I  (2  Cor.  v.  6-8.)  How  complete  will  be  the 
consciousness — "  To  die  is  gain  !  To  depart,  and  to 
be  with  Christ  is  i^xhetterP  (Philip,  i.  21,  23.)  Borm 
an  heir  of  trouble  (Job.  v.  *7),  crowned  an  heir  of 
glory !  Who  can  doubt  but  the  coronation-day  must 
be  the  better  day — the  day  of  unspeakable  and  everlast- 
ing joy  I ' 

'  It  was  the  bright  shining  of  this  hilfr  ttov^  that  stirred  up  the  tri- 
umphant faith  of  a  Christian  mother — who,  seointr  her  beloved  child 


174  EXPOSITION   OF   ECCLESIASTES.  [CH.  VIL  2. 

2.  It  is  better  to  go  to  the  house  of  mourning  than  to  the 
house  of  feasting:  for  this  is  the  end  of  all  men,  and 
the  living  will  lay  it  to  his  heart. 

A  heap  of  paradoxes  are  rising  before  us,  like  the 
beatitudes  which  preface  the  Sermon  on  the  Mount. 
But  the  paradoxes  of  the  Bible  open  out  valuable 
truths.  Here  is  no  dream  of  theory  or  imagination — 
no  difficult  point  of  controversy — but  a  page  of  daily 
history.  Experience  only  brings  us  to  these  conclusions. 
These  are  the  words  of  sober  wisdom.  Thousands  of 
Christian  mourners — all  who  are  chastened  as  sons — 
have  responded  and  borne  testimony  to  their  truth. 
Our  heavenly  Father,  even  when  using  his  sharpest 
rod,  so  accompanies  it  with  the  whisper  of  his  love,* 
that  the  child  almost  dreads  the  removal  of  the  dis- 
cipline— lest  he  should  lose  so  rich  a  blessing.  Yet 
this  is  not  the  judgment  of  the  world.  They  do  not 
love  to  be  brought  into  contact  with  realities,  or  to  be 
reminded  of  the  coming  "  days  of  darkness."  (Chap, 
xi.  8.)  There  is  an  unwelcome  message  to  their  con- 
science— Art  thou  ready  to  meet  this  solemn — this 
hastening  season  ?  The  wise  man  does  not  say  that  it 
is  sweeter,  but  that  it  is  better  to  go  to  the  house  of 
mourning, 

'  It  will  do  us  more  good  to  go  to  a  funeral,  than  to 
go  to  a  festival.'  ^  Not  that  either  of  them  are  wrong. 
Our  blessed  Lord  attended  both.  '  He  adorned  and 
beautified  with  his  presence  and  first  miracle'  a  mar- 
depart  for  glory— looking  up  to  heaven,  exclaimed—'  I  wish  you  joy, 
my  darling !' — Life  of  Mrs.  Isabella  Graham. 

*Seo  Rev.  iil  19.  'Henry. 


CH.VIL8,4.]       EXPOSITION   OF   ECCLESIASTES.  1^5 

riage-feast.'  And  he  was  found  groaning  and  weeping 
at  the  grave  of  Lazarus.  (John,  xi.  23-35.)  In  both 
places  we  may  glorify  him,  and  follow  his  footsteps. 
May  it  be  in  his  spirit ! 

The  value  of  the  house  of  mourning  is  in  the  lesson  it 
teaches.  Here  is  the  end  of  all  men.  What  better  les- 
son can  there  be  ?  If  anything  will  set  the  thoughtless 
to  think,  this  will  be  it.  It  is  what  all  must  expect — 
what  all  must  arrive  at — ''  going  the  way  of  all  the 
earth."  (Josh,  xxiii.  14  ;  Heb.  ix.  17.)  It  is  the  grand 
design  of  the  house  of  feasting  to  destroy  recollection — 
The  house  of  mourning  makes  the  last  scene  palpable. 
It  is  the  Divine  ordinance  to  bring  the  living  to 
thoughtfulness ;  and  far  gone  must  they  be,  if  they  do 
not  lay  it  to  hearty  and  fasten  it  there. 

A  mercy  indeed  it  is  to  be  brought  to  think  I  A 
greater  mercy  still  to  be  led  to  pray.  When  the  solemn 
messenger  knocks — -when  his  entrance  spreads  a  pall 
over  the  joyous  house,  then  indeed  does  he  speak  to 
the  heart — seal  his  impression  there — and  stir  up  the 
inquiry — '  How  may  I  meet  the  crisis,  in  peace,  con- 
fidence, and  acceptance  ?'  And  then  comes  in  sight  the 
remedy — most  welcome,  because  most  fitting  to  the 
sinner's  case.  '  Sin  his  disorder  ;  Christ  his  physician  ; 
pain  his  medicine ;  the  Bible  his  support ;  the  grave 
his  bed ;  and  death  itself  an  angel,  expressly  sent  to 
release  the  worn-out  labourer,  or  crown  the  faithful 
soldier.'  * 

8.  Sorrow  is  better  than  laughter  ;  for  by  the  sadness  of 

*  Marriage  Service.    See  John,  ii.  1-11. 

•  Cecil's  Visit  to  the  House  of  Mourning, 


1*76  EXPOSITION   OF   ECCLESIASTES.        [CH.VII.8,4. 

the  countenance  the  heart  is  made  better.  4.  The  heart 
of  the  wise  is  in  the  house  of  mourning  ;  but  the  heart  of 
fools  is  in  the  house  of  mirth. 

'  How  earnestly^ — as  an  excellent  commentator  ob- 
serves 1 — '  does  Solomon  persevere  in  drawing  our 
hearts  from  the  vain  and  perilous  joys  of  the  world !' 
Still  he  continues  his  paradoxes — Sorrow  is  better  than 
laughter.  So  valuable,  so  needful  is  it,  that  we  doubt 
whether  it  be  safe  to  be  without  sorrow,  till  we  are 
without  sin.  Christiana  was  well  reminded  on  the 
outset  of  her  pilgrimage — '  The  bitter  is  before  the 
sweet,  and  that  also' — she  added — 'will  make  the 
sweet  the  sweeter.'  This  is  not  therefore  the  sentiment 
of  a  sour  misanthrope.  It  is  that  of  one,  who  looks 
beyond  the  momentary  ebullition  of  the  sorrow  to  the 
after  abounding  and  largely-compensating  results. 
What  if  there  be  a  "  need  be"  for  the  present  "  heavi- 
ness ?"  How  bright  the  end — "  Found  unto  praise 
and  honour  and  glory  at  the  appearing  of  Jesus 
Christ!"'  (1  Pet.  i.  6,  7.)  Meanwhile— waiting  for 
this  glorious  end — the  house  of  mourning  is  the  wise 
man^s  school.  Here  we  are  disciplined  to  lessons  of 
inestimable  value.  We  obtain  the  knowledge  of  that 
dark  mystery — our  own  hearts.  We  learn  the  Chris- 
tian alphabet,  and  spell  out  in  the  Lord's  dealings  the 
letters  of  wisdom,  forbearance,  faithfulness,  and  love. 
We  study  the  Christian  dictionary,  and  often  find  such 
views  of  the  character  of  God  and  his  ways  presented 
to   us,  as   a  whole  life   of  ordinary   study   and   con- 

*  Geier.  "Ponder  carefully  Heb.  xii.  10,  11. 


UH.  VII.8,4.]        EXPOSITION   OP   ECCLESlA^'^Sl^  ^      r  ^  lik'S ^  Jf 


teraplation  could   not  have   set  forth. 

Bible  to  be  a  book  of  realities.     We  cannot  but  bear 

our  witness  to  it.  We  have  felt  its  power.    '*  I  believed, 

and  therefore  have  I  spoken."  (Ps.  cxvi.  10.  2  Cor.  iv. 

13.) 

Often  when  our  sky  is  bright,  we  forget  that  the 
clouds  may  quickly  form.  And  here  the  sight  of  sor- 
roiv  brings  us  to  a  right  recollection  ;  and  we  can  bless 
our  God,  that  he  is  leading  us  through  a  wilderness, 
and  not  through  a  paradise.  We  seem  to  be  bereaved. 
But  the  main  matter  is  untouched.  Enough  is  left  for 
"  a  song  in  the  house  of  our  pilgrimage."  (Ps.  cxix. 
54.)  If  we  look  at  the  medicine,  we  take  it  from  him 
as  exactly  fitted  to  our  case.  It  is  weighed  out  by  his 
own  hand.  We  see  how  the  different  ingredients 
''  work  together  "  (not  the  sweet  alone  without  the  bit- 
ter) "  for  good."  (Rom.  viii.  28.)  If  we  complain  of 
the  cross  as  a  fainting  burden,  we  will  carry  it  to  him. 
Cannot  he  who  appointed,  support  us  under  it,  and 
carry  us  through  it  ? 

Now  then  let  us  take  the  balance,  and  see — Is  not 
swrow  better  than  laughter?  It  is  not  only  a  school 
of  instruction,  but  the  house  of  consolation.  By  the 
sadness  of  the  countenance  the  heart  is  made  better.  Here 
is  "  meat  to  eat  that "  the  world  "  know  not  of." 
'"  Thanks  be  to  God,  who  causeth  us  alivay^' — in  sorrow 
not  less  than  in  comfort — "  to  triumph  in  Christ." 
(2  Cor.  ii.  14.)  We  hear  our  Father's  voice.  We 
live  upon  his  promise.  We  assure  ourselves  with  un- 
doubted confidence  in  his  power  to  make  every  prom- 
ise good — to  perform  it  even  more  than  we  had  antici- 
pated. And  our  answer  to  the  question — "Is  all 
8* 


178  EXPOSITION   OF    ECCLESIASTEB.        [CH.VII.8,4. 

well?"  is  joyfully  given — "All  is  well."  (2  Kings, 
iv.  26.) 

Bless  my  triq,ls,  thus  to  sever 

Me  for  ever 
From  the  love  of  self  and  sin. 
Let  me  through  them  see  thee  clearer, 

Find  thee  nearer, 
Grow  more  like  to  thee  within. 

Tersteegen,  Lyra  Germanka,  2nd  Series. 

This  sorrow  is  no  sudden  flash — vanishing,  and  leav- 
ing no  impression  behind.  It  is  a  solemn  tender  spirit 
— meek  humiliation  of  soul.  Nothing  but  Almighty 
grace  can  produce  it.  '  Philosophy' — as  our  great  mor- 
alist Hays  it  down — 'may  infuse  stubbornness.  But 
religion  only  can  give  patience.'  The  one  may  force 
the  confession — "  Thy  will  be  done."  But  it  is  the 
other  only  that  puts  stillness  and  submission  into  the 
words,  and  makes  them  real.  The  Divine  Sovereignty 
— reverently  acknowledged  and  applied — at  once  si- 
lences and  satisfies. 

Yet  there  is  much  exercise  for  the  child  of  God.  He 
is  in  a  training  school  for  heaven — the  school  dignified 
by  the  humbling  experience  of  the  Son  of  God,  who, 
"  though  a  Son,"  condescended  to  "  learn  obedience  by 
the  things  which  he  suffered."  (Heb.  v.  8.)  The  les- 
sons of  the  school  are  costly.  Yet  if  they  seem  to  be 
severe — be  it  remembered — it  is  the  education  of  the 
Heir  of  a  crown.  We  are  made  to  feel,  that  had  we 
not  leaned  so  strongly  on  our  earthly  props,  they 
might  not  have  broken  under  us.     But  if  our  Father 

'  Dr.  Johnson. 


CII.  VII.8,4.J       EXPOSITION   OF   ECCLESIASTES.  1?9 

takes  away  our  all,  does  he  not  give  his  all— infinitely 
richer  and  more  enduring  ?  Still  it  may  be  a  school 
of  paradoxes.  Yet  -to  humility  and  faith  all  will 
be  made  plain  in  our  Father's  best  and  most  fitting 
time. 

But  no  wonder,  that  with  such  lessons  to  be  learned, 
and  such  consolations  to  be  enjoyed,  the  heart  of  the 
wise  should  he  in  the  house  of  mourning.  To  the  house 
of  mirth  we  may  go.  But  our  heart  can  never  rest 
there.  The  world  can  never  be  our  home.  Its  re- 
sources are  too  poor  for  our  wants.  Solid  satisfaction 
— bearing  us  up,  when  all  is  sinking  around — a  balm 
for  every  sorrow,  when  worldly  'joys  are  all  packed 
up  and  gone' — these  are  the  treasures  of  the  house  of 
mourning.  The  refined  exercise  of  sympathy — the 
sufferings  of  our  fellow-creatures  stirring  up  thanks- 
givings for  our  own  mercies — the  sunbeams  of  heaven 
darting  their  rays  within— all  this  is  bright.  But  how 
much  brighter  and  more  joyous  is  the  prospect  of  the 
house  without  mourning — where  "  the  days  of  our 
mourning  shall  be  ended"  (Isa.  Ix.  20) — where  "there 
shall  be  no  more  sorrow,  nor  crying,  nor  any  more 
pain,  for  the  former  things"  shall  have  "■  passed  away !" 
(Rev.  xxi.  4.) 

In  this  true  resting-place  is  the  heart  of  the  wise. 
But  where  is  the  heart  of  the  foot? — where  he  can  try 
to  forget  himself — gratify  his  corrupt  taste — get  rid 
of  unwelcome  tlioughts — put  away  God  and  eternity — 
all  reality  blotted  out  of  his  mind — '  0  my  soul,  come 
not  tliou  into  his  secrect.'  (Gen.  xlix.  6.)  '  In  the  midst 
of  his  laughter  the  heart  is  sorrowful,  and  the  end  of 
that  mirth  is  heaviness.'  (Prov.  xiv.  13.) 


180  EXPOSITION   OF   ECCLESIASTES.        CH.  VII.  5, 6. 

5.  It  is  better  to  hear  the  rebuke  of  the  wise^  than  for  a  man 
to  hear  the  song  of  fools,  6.  For  as  the  crackling  of 
thorns  under  a  pot^  so  is  the  laughter  of  the  fool ;  this  is 
also  vanity. 

In  many  things  we  all  olBfend.  (Jam.  iii.  2.)  None 
of  us  therefore  are  above  the  need  of  rebuke.  But  do 
we  all  value  it  ?  It  is  naturally  unpalatable.  And  it 
is  often  hard  to  receive  it  from  another,  even  "  when 
our  heart  condemns  us."  But  as  many  sweet  things 
are  poison,  so  many  bitter  things  are  medicine.  Let 
me  then  bring  home  this  probing  point.  Are  the 
"  faithful  wounds  of  a  friend  "  welcome  to  me  ?  Do  I 
heartily  admit  his  "  open  rebuke  to  be  better  than  secret 
love"  (Prov.  xxvii.  5,  6) — yea,  an  exercise  of  true  and 
Christian  love?  (Ps.  cxli.  5.) 

But  it  is  the  rebuke  of  the  wise  alone  that  carries 
weight  (Prov.  xxv.  12) — carefully  regarding  the  mind, 
manner,  measure,  and  temper  of  the  individual ;  avoid- 
ing needless  irritation  in  the  exercise  of  Christian  faith- 
fulness. David  felt  the  value  of  this  rehike,  and  re- 
corded it  as  a  special  mercy  from  his  God.  (1  Sam. 
xxv.  32,  33.)  And  who  of  us,  who  have  reaped  its  fruit 
in  a  tender  conscience  (Prov.  xv.  32),  but  will  come  to 
a  clear  judgment — It  is  better  to  hear  the  rebuke  of  the 
wise,  than  for  a  man  to  hear  the  song  of  fools? 

Ah !  that  atmosphere  of  poison — be  it  ever  far  from 
us  I  It  is  only  a  reckless  determination  to  fill  the  mind, 
so  as  to  leave  no  room  for  the  thoughts  of  death  and 
of  eternity.  Again  we  insist — ^^ Sorrow  is  better  than 
laughter. ^^  '  He  that  makes  this  mirth  and  he  that  likes 
it— both  are  fools,  and   their   pleasantness  will  soon 


OH.VII.  7.J  EXPOSITION   OP   ECCLESIASTES.  181 

have  an  end.' '  For  what  after  all  is  this  lattghter  of 
the  fool,  but  the  crackling  of  thorns  under  a  pot — a  mere 
blaze  for  the  moment?  (Ps.  Iviii.  9  ;  cxviii.  12.)  'It 
has  answered — and  even  that  in  appearance  only — the 
care-killing  end  of  the  moment.  But  the  subsequent 
dullness  and  ennui  are  only  the  deeper.'  *  Whether  it 
be  the  intoxication  of  the  drunkard — the  foolishness 
of  the  trifler,  the  nonsense  which  amuses  by  its  wit  or 
rather  folly — it  only  brings  out  more  fully  the  convic- 
tion— This  is  also  vanity.  Indeed  what  other  fruit 
could  be  found  in  pleasure  pursued,  possessed,  enjoyed 
— without  God  ?  Let  the  joy  be  admitted.  But  how 
short-lived  I  Nothing  left  to  reflect  on!  Solemn  is 
the  warning  from  a  voice  of  love.  "  Woe  unto  you 
that  laugh  now ;  for  ye  shall  mourn  and  weep.'^ 
(Luke,  vi.  25.) 

7.  Surely  oppression  maketh  a  wise  man  mad^  and  a 
gift  destroy eth  the  heart. 

The  wise  man  bids  us  notice  his  special  emphasis — 
Surely.  Often  is  he  dwelling  on  the  evils  of  oppres- 
sion. (Chap.  iii.  16;  iv.  1  ;  v.  8.)  'All  of  us  are 
either  subject  to  the  power  of  others,  and  therefore  in 
danger  of  oppression  ;  or  we  are  invested  with  power, 
and  therefore  tempted  to  oppress.' '  Oppression  may 
be  either  the  active  power  of  inflicting  suffering,  or  the 
passive  enduring  of  it.  The  latter  would  seem  to  be 
the  more  natural  meaning — wrong  cruelly  inflicted — 
the  misery  of  being  beaten  down  by  tyranny.  In  the 
oppressor  himself  it  is  an  ebullition  of  selfishness  (Ps. 

*  Perable.  '  Wardlaw.  '  Cartwright. 


182  EXPOSITION   OF   ECCLESIASTE8.  [CH.  VIL  7. 

Ixxiii.  8) — a  galling  chain  to  his  victims — sometimes 
making  even  a  wise  man  mad.  (Exod,  v.  21.)  More 
than  once  has  it  thrown  the  man  of  God  off  his  sober 
balance,  and  hurried  him  into  a  state  nearly  allied  to 
madness}  How  tender  and  considerate  is  the  dispen- 
sation— which,  while  it  permits  "the  rod  of  the  wicked'' 
to  come,  forbids  it  to  "  rest  upon  the  lot  of  the  right- 
eous!" The  reason  given  is  as  here — lest  it  should 
make  the  ivise  man  mad — "  lest  the  righteous  put  forth 
their  hands  into  iniquity."  (Ps.  cxxv.  3.) 

But  the  evil  falls  back  upon  the  oppressor  himself. 
One  selfish  principle  naturally  begets  another.  The 
act  of  oppression  is  often  traced  to  the  gift  tendered  as 
the  price  of  the  oppression — destroying  his  heart — blot- 
ting out  every  principle  of  moral  integrity,  rendering 
him  callous  to  suffering,  and  deaf  to  the  claims  of  jus- 
tice. (Prov.  xvii.  23.)  Good  reason  was  there  for  the 
Mosaic  veto,  restraining  the  influence  of  gifts.  (Exod. 
xxiii.  8.  Deut.  xvi.  19.)  There  is  indeed  peril  on  both 
sides.  Tyranny  forces  to  irrational  conduct ;  bribery 
to  lack  of  feeling.  The  standard  of  the  Bible  is  the 
only  security.  "  He  that  ruleth  over  men  must  be  just 
— ruling  in  the  fear  of  God."  (2  Sam.  xxiii.  3.)  When 
the  Bible  is  reverenced  as  the  Book  of  God — the  sole 
rule  of  faith  and  practice,  "  a  man's  wisdom  will  make 
his  face  to  shine"  (Chap.  viii.  1)  ;  and  godliness  will 
enrich  the  land  with  the  precious  fruit  of  '*  whatsoever 
things  are  honest,  just,  pure,  lovely,  and  of  good  re- 
port." (Philip,  iv.  8.) 

8.  Better  is  tlie  end  of  a  thing  than  the  beginning  thereof; 

'  Jer.  XX.  7-18,  with     ob,  iii.  1.    Comp.  Dent,  xxviii.  32-34. 


OH.  VII.  8.]  EXPOSITION   OF   ECCLESIASTES.  183 

and  the  patient  in  spirit  is  better  tJian  the  proud  in 
spirit. 

The  first  clause  is  not  indeed  an  universal  maxim. 
Sometimes — and  that  in  the  most  important  of  all  mat- 
ters ^ — the  ending  is  far  worse  than  the  beginning  thereof. 
Yet  it  often  holds  good.  Solomon  had  already  given 
an  example  (v.  1).  In  the  instance  just  adverted  to 
(Comp.  also  Prov.  xx.  21),  the  oppressor  may  appear  to 
have  the  advantage  at  first ;  but  the  end  may  bring  him 
low.  The  ordinary  trials  of  the  Christian  life  are 
grievous  in  the  beginning;  but  fruitful  in  the  end.* 
Therefore — whatever  be  the  trial  of  faith — never  de- 
spond. Never  look  at  the  present  dark  face  of  things, 
except  in  connection  with  the  will  of  God's  love.  We 
say  emphatically — the  vnU  of  his  love.  Because — as 
Charnock  finely  observes — '  God  does  not  act  anything 
barely  by  an  immutable  will,  but  by  an  immutable  wis- 
dom, and  an  unchangeable  rule  of  goodness.' '  Things 
might  have  been  otherwise  arranged  ;  and  they  doubt- 
less would  have  been  so,  had  not  this  arrangement  been 
the  very  best  that  could  have  been  made.  How  many 
valuable  discoveries  in  Christian  experience  has  the 
end  of  the  thing  laid  open,  which  at  the  beginning  had 
only  been  imperfectly  developed  1  The  later  mercies 
that  flow  out  of  early  trials — how  multiplied  are  they ! 
*  It  may  be' — said  Bp.  Taylor — '  that  thou  art  "  entered 
into  the  cloud,"  which  will  bring  a  gentle  shower  to 
refresh  thy  sorrows.     God,  who  in  mercy  and  wisdom 

•  See  Matt.  xii.  45.  2  Pet.  ii.  20. 

•  See  Heb.  xii.  11.  1  Pet.  i.  6,  Y. 

•  Charnock  on  The  Trnmutabilky  of  Ood. 


1^4  EXPOSITION    OP   ECCLESIASTE8.  [CH.  VII.  8. 

governs  the  world,  would  never  have  suffered  so  many 
sadnesses,  and  especially  to  the  most  virtuous  and 
wisest  men,  but  that  he  intends  they  should  be  the  sem- 
inary of  comfort,  the  nursery  of  virtue,  the  exercise  of 
wisdom,  the  trial  of  patience,  the  venturing  for  a 
crown,  and  the  gate  of  glory.'  * 

When  the  aged  Patriarch  said — "  All  these  things 
are  against  me" — he  looked  only  at  the  heginning. 
Yet  he  lived  to  see  the  sun  bursting  out  of  the  dark 
cloud.  And  at  the  end  he  saw  that  the  things  which 
he  judged  to  be  "  against  him,"  were  not  the  evil  that 
he  had  feared,  but  the  "  evil  from  which  he  was  re- 
deemed." Evil  turned  out  to  be  substantial  good — 
beyond  all  his  expectation.  (Gen.  xlii.  36,  with  xlviii. 
16.)  Such  also  was  the  issue  of  the  wilderness  wan- 
derings— "good"  opened  out  "at  the  latter  end." 
(Deut.  viii.  16.)  And  when  "  the  Lord  blessed  the  lat- 
ter end  of  Job  more  than  his  beginning,"  our  special  at- 
tention is  turned  to  it  as  the  cheering  manifestation 
of  the  end  of  the  Lord — that  the  Lord  is  very  pitiful, 
and  of  tender  mercy.  (Job,  i.  with  xlii.  12.     Jam.  v. 

11.) 

Evidently  therefore  things  are  better  known  by  the 
end,  than  by  the  heginning.  '  When  the  whole  contex- 
ture and  web  of  providences  about  the  Church,  and 
every  individual  member  thereof,  shall  be  wrought  out, 
and  in  its  full  length  and  breadth  (as  it  were)  spread 
forth  in  the  midst  of  all  the  redeemed,  perfected,  glo- 
rified, and  triumphant  company  of  saints  standing 
round  the  throne,  and  with  admiration  beholding  it ; 

*  Holy  Living,  chap.  ii.  section  vi. 


GH.  VILS.]  EXPOSITION   OF   ECCLESIASTES.  185 

there  will  not  then  be  found  one  misplaced  thread,  nor 
any  wrong-set  colour  in  it  all.' ' 

The  second  clause  of  our  verse  naturally  contrasts 
2xifi€nce  with  pride.  Pride  is  the  source  of  impatience, 
as  humility  is  the  principle  of  gentleness  and  endur- 
ance. Our  patience  harmonizes  with  the  will  of  God, 
and  ministers  to  our  comfort,  as  pride  does  to  our  trou- 
ble. '  Blessed  grace !'  exclaimed  the  saintly  Martyn — 
*  how  it  smooths  the  furrows  of  care,  and  gilds  the  dark 
paths  of  life  !  It  will  make  us  kind,  and  enable  us  to 
do  more  for  God  and  the  Gospel  than  the  most  fervid 
zeal  without  it.' "  Every  way  therefore  better  is  the 
patient  in  spirit  than  the  'proud  in  spirit.  The  one 
waits  for  tlie  end.  The  other  in  the  impatience  of  self- 
will  revolts.  "  Let  him  make  speed,  and  hasten  his 
work,  that  we  may  see  it."  (Isa.  v.  19.)  There  may 
be  a  determined  purpose  for  God.  And  yet  uneasy 
questionings,  such  as  we  may  find  it  hard  to  answer — 
may  afterwards  arise,  whether  we  took  time  to  wait, 
before  the  impulse  to  act.  Here  then  patience — com-  ^ 
mitting  the  case  to  God,  and  doing  his  present  will — 
brings  a  peaceful  issue  of  the  matter,  even  though  fresh 
perplexities  should  arise  after  the  decision. 

Patience  is  the  child  of  faith.  "He  that  believeth 
shall  not  make  haste.  Surely  there  is  an  end,  and 
thine  expectation  shall  not  be  cast  off."     Let  the  Lord 


Durham — a  valuable  Scotch  Puritan  writer. 

Life^  Part  i. 

Isa.  xxviii.  16.   Prov.  xxiii.  18. 

"Wait  the  result;  nor  ask  with  frantic  rage, 
Why  God  permits  such  thinirs  ?     His  ways,  though  now 


186  EXPOSITION   OF   ECCLESIASTES.         [CH.VL7,8 

take  his  own  course,  as  certainly  he  will.  But  trust 
him  for  the  end  in  his  own  time  and  way.  We  can 
only  improve  his  dispensations,  as  we  walk  with  him 
in  them,  to  know  his  mind.  Beware  of  fretfulness  in 
walking  through  the  rough  and  thorny  path.  Does 
not  he  make  it  the  way  home — the  way  to  glory? 
v  Never  forget  that  we  are  most  incompetent  judges  of 
his  purposes.  This  only  we  know — and  we  know  it 
from  his  own  mouth — that  the  thoughts  which  he  thinks 
towards  us  are  thoughts  of  peace,  and  not  of  evil,  to 
give  us  an  expected  end.  (Jer.  xxix.  11.) 

Meanwhile  we  "  have  need  of  patience^  ( Heb.  x. 
36.)  And  not  to  value  its  work — hastily  to  give  up 
good  purposes  because  of  difficulties — would  prove  us 
to  be  poor  novices  in  the  Christian  life.  Proud  self- 
confidence  expects  to  carry  all  before  us,  and  after  re- 
W  peated  failures  sinks  down  in  despondency.  .  The  pa- 
tient in  spirit  is  content — if  it  must  be  so — with  feeble 
beginnings,  poor  success,  and  many  repulses.  He 
'  suffers  in  submission,  and  waits  in  hope,  bearing  the 
evils  inflicted  by  man,  in  the  remembrance  that  men 
are  but  God's  hand  ;  and  resting  in  tranquil  expecta- 
tion, that  the  end  will  he  better  than  the  beginning ^ 
Deeply  indeed  do  we  need  this  daily  cross — this  prac- 

Involved  in  clouds  and  darkness,  will  appear 

All  right,  when  from  thine  eyes  the  mist  is  clear'd ; 

Till  then,  to  learn  submission  to  his  will, 

More  wisdom  shews,  than  vainly  thus  t'  attempt 

Exploring  what  thou  canst  not  comprehend, 

And  God  for  wisest  ends  thinks  fit  to  hide." 

ChoheUth :    Paraphrase. 

^  Wardlaw. 


n 


Cii.  VII.  9.]  EXPOSITION   OP  ECCLESIASTES.  187 

tical  homage  of  the  will.  *  But  the  end  compensates 
for  all.  "  After  we  have  done  the  will  of  God,  we  re- 
ceive the  promise."  (Heb.  x.  34.)  '  It  is  now  the 
school-time,  the  season  of  the  lesson  and  the  rod  ;  then 
will  be  the  eternal  holiday.  It  is  now  the  season  of 
the  plough  and  harrow  ;  then  will  be  the  pleasant 
harvest  home  ;  "  they  that  sow  in  tears  shall  reap  in 
joy." '2  (Ps.  cxxvi.  5.) 

9.  Be  7ioi  hasty  in  thy  spirit  to  he  angry  ;  for  anger  rest- 
eth  in  the  bosom  of  fools. 

A  most  important  rule !  So  deeply  affecting  our 
happiness,  and  not  less  the  beauty  and  consistency  of 
our  Christian  profession.  It  is  indeed  possible  to 
conceive  of  "  being  angry,  and  not  to  sin."  (Eph.  iv. 
26.)  Anger  is  an  holy  passion  in  the  bosom  of  Jeho- 
vah. (Nah.  i.  2.)  It  was  displayed  in  the  pure  hu- 
manity of  the  Divine  Saviour.  (Mark,  iii.  5.)  It  was 
the  intense  sensibility  of  sorrow  in  the  man  of  God, 
when  he  witnessed  the  debasing  idolatry  of  the  chosen 
nation.  (Exod.  xxxii.  19.)  And  yet  it  would  be  most 
dangerous  to  presume  upon  this  rare  purity,  when  in 
the  infinite  majority  of  cases,  it  is  the  ebullition  of 
pride,  selfishness,  and  folly. 

The  impulse  of  anger  here  forbidden  is  hastiness — 
*  a  distemper,  which  seizes  men  on  the  least  occasion 

*  Luke,  ix.  23.    "As  much  we  need  the  cross  we  bear, 

As  air  we  breathe,  or  light  we  see. 
It  draws  us  to  thy  side  in  prayer  ; 

It  calls  to  seek  our  strength  in  thee."—  Anon. 

*  Robert  Hall's  Sermon  m  the  Heavenly  A-vtemhli/. 


188  EXPOSITION   OF  ECCLESIASTES.  [CH.  VII.  9. 

in  the  world,  and  perpetually  without  any  real  reason 
at  all.'  ^  A  quick  word — the  veriest  trifle — what  a. 
rude  extinguisher  it  is  for  the  moment !  a  sudden  gust, 
that  puts  all  holy  feelings  to  flight !  And  alas  !  where 
is  the  atmosphere — even  in  the  Church  of  God — where 
this  damper  to  spirituality  is  not  sensibly  felt  ? ' 

The  sad  influence  of  this  hasty  spirit  is  deeply  to  be 
deprecated.  We  must  "  lift  up  holy  hands  without 
wrath.''  (1  Tim.  ii.  8.)  '  Anger ' — as  Bp.  Taylor  ob- 
serves— '  is  a  perfect  alienation  of  mind  from  prayer  ; 
and  therefore  is  contrary  to  that  attention,  which  pre- 
sents our  prayers  in  a  right  line  to  God.  For  so  ' — 
adds  he  in  his  exquisitely  beautiful  picture — '  have  I 
seen  a  lark  rising  from  his  bed  of  grass,  and  soaring 
upwards,  and  singing  as  he  rises,  and  hopes  to  get  to 
heaven,  and  rise  above  the  clouds.  But  the  poor  bird 
was  beaten  back  with  the  loud  sighings  of  an  eastern 
wind,  and  his  motion  made  irregular  and  inconsistent, 
— descending  more  at  every  breath  of  the  tempest  than 
it  could  recover  by  the  libration  and  frequent  weigh- 
ing of  its  wings,  till  the  little  creature  was  forced  to 
sit  down  and  pant,  and  stay  till  the  storm  was  over;  and 
then  it  made  a  prosperous  flight,  and  did  rise  and  sing, 
as  if  it  had  learned  music  and  motion  from  an  angel. '^ 

Often  does  Solomon  graphically  mark  this  evil  in 
his  practical  code.  "  He  that  is  soon  angry  dealeth 
foolishly."  (Prov.  xiv.  1*7.)    Commonly  he  contrasts  it 

*  Bp.  Butler's  tiermon  on  Resentment. 

"^  David,  1  Sam.  xxv.  21.  Llijab,  1  Kings,  xix.  4.  Job,  iii.  1. 
Jeremiah,  xx.  7-18,  Jonah,  iv.  1-9.  The  disciples,  Luke,  ix.  54. 
'J  he  great  Apostle   Acts   \xiii.  ?>. 

=■  The  Return  nt'  Prai/rr  .     Works,  i.  p.  638 


CH.  VII.  ».]  EXPOSITION   OF   ECCLESIASTES.  189 

with  its  opposite  grace — "  He  that  is  slow  to  wrath  is 
of  great  understanding  j  but  he  that  is  hasty  of  spirit 
exalteth  folly.  A  wrathful  man  stirreth  up  strife  ;  but 
he  that  is  slow  to  anger  appeaseth  strife.  He  that  is 
slow  to  anger  is  better  than  he  that  taketli  a  city." 
(lb.  xiv.  29  ;  xv.  18  ;  xvi.  32.)  The  Apostolic  rule  is 
to  the  same  purport,  and  of  universal  application. 
"  Let  every  man  be  slow  to  speak,  sloiv  to  ivrath" 
(Jam.  i.  19.)  Physical  temperament  may  sometimes 
call  for  a  forbearing  judgment.  Yet  as  a  general 
rule,  let  the  excitement  never  be  excused,  or  looked 
upon  otherwise  than  as  a  sin  hateful  to  God.  If  there 
be  not  at  least  some  measure  of  command  over  the 
tongue  and  the  temper,  it  may  fairly  be  asked — '  What 
is  the  Gospel  worth  ?  What  evidence  is  there  of  its 
power  upon  the  heart  ?'  A  present  Saviour  is  the  dis- 
play at  the  front  of  the  Gospel.  ^  But  you  say  '  I  can- 
not help  it.'  You  can,  if  you  will — not  of  yourself — 
but  "  through  Christ  that  strengtheneth  you."  (Philip, 
iv.  13.)  Is  not  the  power  in  him  for  you  ? — ready  for 
every  moment's  application — sufficient  for  every  emer- 
gency ?  Remember  your  God's  high  claims  upon  you, 
that  "  your  light  should  shine  to  his  glory."  (Matt.  v. 
16.) 

At  all  events,  if  anger  rushes  in  by  some  sudden 
power,  or  at  some  unwary  moment,  take  care  that  it 
does  not  rest.  ^  It  may  pass  through  a  wise  man's 
heart.  But  the  bosom  of  the  fool  is  its  home.  The  in- 
dulgence of  causeless  anger  is  the  mark  of  a  fool. 

'  See  Matt.i.  21. 

^  Cain,  Gen.  iv.  5-8.  Jacob's  sons,  Gen.  xxxiv.  7,  25.  Absalom, 
2  Sam.  xiii.  22,  28,  32.  Haman,  Fsth.  iii.  5.  6.  Herodias,  Mark,  rii.  19. 


190  EXPOSITION   OF   ECCLESIASTES.         [CH.  VII.  lo. 

Take  care  that  we  do  not  open  our  bosom  to  receive 
what  we  are  forbidden  to  foster  there.  Its  unre- 
strained power  may  be  murderous  outrage.  The  con- 
templation of  the  Saviour  is  the  mysterious  secret  of 
victory.  When  did  an  "  unadvised  "  word  ever  drop 
from  "  his  lips  ?"  When  did  mockery  or  scorn  ever 
ruffle  his  spirit  ?  When  did  sudden  provocation  ever 
for  a  moment  cloud  the  bright  sunshine  of  his  holi- 
ness ?  Look  then,  and  be  what  you  behold.  Look, 
and  be  like  him.  The  likeness  grows  on  us  as  we 
look.  He  is  the  holiest  man,  who  looks  most  steadily 
at  the  mirror  of  glorious  perfection.  (2  Cor.  iii.  18.) 

10.  Say  not  tJiou,  What  is  the  cause  that  the  former 
days  were  better  than  tJiese  ?  for  thou  dost  not  in- 
quire wisely  concerning  this. 

Impatience  often  produces  a  querulous  spirit.  *  How 
much  brighter  were  the  days  of  our  fathers  I  Never 
shall  we  see  the  like  again.'  Yet  be  it  remembered, 
vj  ^ve  know  the  former  days  only  by  report.  Present 
days  are  a  fnlt  rf^alify.  Under  the  pressure  it  is  natu- 
ral to  believe,  that  the  former  days  ivere  better  tlian 
these.  Not  indeed  that  the  comparison  in  all  cases  is 
proscribed.  A  wordly  failure  implies  the  fact,  and 
naturally  excites  tJie  inquiry —  What  is  the  cause  ?  It 
may  also  be  a  home  question  in  Christian  experience 
— Is  there  not  a  cause  ?  "  Let  a  man  examine  him- 
self, and  prove  his  own  work."  (1  Cor.  xi.  28.  Gal. 
Vvi.  4.)  In  the  wider  field  some  ages  of  the  Church  or 
the  world  may  doubtless  be  better  than  others.  The 
eras  of  civilization,  and  of  extended  religion,  are  bet- 


CH.  VII.  10.]         EXPOSITION    OP   ECCLESIASTES.  191 

ter  than  the  barbarous  and  unenlightened  ages.     This 
would  suggest  the  legitimate  application  of  the  irirJ 
qiiiry. 

But  the  rebuke  is  evidently  directed  against  that  / 
dissatisfied  spirit,  which  puts  aside  our  present  bles- 
sings, exaggerates  our  evils,  and  reflects  upon  the  gov- 
ernment of  God  as  full  of  inequalities,  and  upon  his 
providence,  in  having  cast  us  in  such  evil  times.  Do 
we  ask —  What  is  the  cause  ?  Let  the  fact  first  be 
proved.  It  could  not  apply  to  Solomon's  time.  No 
former  days  would  compare  with  those  best  days  of 
Israel's  prosperity.  (1  Kings,  x.  27.)  In  other  cases 
there  may  indeed  be  substantive  materials  for  the 
proof.  National  changes  may  bring  national  declen- 
sion. Increasing  wealth  and  luxury  may  relax  the 
tone  of  public  morals.  But — it  may  be  asked — '  Is  it 
not  the  ordinary  habit  of  the  old  men  of  the  genera- 
tion to  give  undue  worth  and  weight  to  the  records  of 
bygone  days  ?'  ^  Has  not  each  succeeding  generation 
left  a  protest  against  the  degeneracy  of  its  predeces- 
sor ?  Yet  in  a  general  view  '  (rod  has  been  always 
good,  and  men  have  been  always  bad,'  ^  and  "  j:here  is 
nothing  new  under  the  sun."  (Ch.  i.  9  ;  iii.  15.) 

The  case  therefore  involves '  a  doubtful  problem  and 
a  foolish  question.'  ^  For  thou  dost  not  inquire  wisely 
concerning  this.  The  picture  of  a  golden  age,  and  the 
loveliness  and  purity  of  the  primitive  era,  are  now 
confessedly  only  the  day-dreams  of  imagination.    Take 

*  Thus  Horace's  old  man— 

"  Laudator  temporis  acti."— /?e  Arte  Poelica. 

*  Henrj.  •  Dr.  South' s  Sermon  on  Text 


192  EXPOSITION   OP   ECCLESIASTES.         [OH.  VII.  iu. 

then  the  broad  features  of  the  present  day.  After 
due  allowance  has  been  made  for  the  fearful  discov- 
eries of  ignorance  and  depravity — yet  mark  the  spread 
of  true  religion — the  large  provision  for  the  temporal 
comfort  of  the  poor — the  widely-diffused  blessings  of 
Scriptural  education — the  influence  of  civil  and  relig- 
ious liberty — and,  above  all,  the  extended  circulation 
and  preaching  of  the  glorious  Gospel  throughout  the 
world — Would  it  not  be  hard  to  produce /ormer  days 
better  thaii  these  ?  "  Blessed  are  the  eyes  that  see  the 
things  that  ye  see  !"  (Luke,  x.  23,  24.) 

After  all — '  it  is  folly  to  cry  out  of  the  badness  of 
the  times,  when  there  is  so  much  more  reason  to  com- 
plain of  the  badness  of  our  hearts  (if  men's  hearts 
were  better,  the  times  would  be  mended) ;  and  when 
there  is  such  reason  to  be  thankful  that  they  are  not 
worse  ;  but  that  even  in  the  worst  times  we  enjoy 
many  mercies,  that  help  to  make  them,  not  only  toler- 
able, but  comfortable.'  ^ 

The  question  has  been  well  asked — '  If  the  times 
are  bad,  what  are  we  doing  to  mend  them  ?'  Have 
not  we  helped  to  make  them  bad  ?  And  do  not  mur- 
muring complaints  make  them  worse  ?  Could  we 
change  clouds  for  sunshine,  would  it  be  for  our  real 
arood  ?  Is  not  the  arrano^ement  of  the  infinitelv  wise 
and  gracious  Father  more  for  our  true  advantage  than 
the  dictates  of  our  poor  human  folly  ?  It  was  not  our 
lot  to  be  born  in  former,  and — as  is  supposed — hetter 
days.  But  surely  it  is  our  duty  to  gather  all  good  out 
of  the  seeming  evil,  and  cheerfully  to  submit  to  what 


Henry. 


n 


Cir.  VII.  11, 12.]     EXPOSITION   OF    ECCLESIASTES.  193 

we  cannot  change.^  "  Murmurers  and  complamers " 
belong  to  every  age.  Leave  God's  work  to  him,  and 
let  us  attend  to  our  own  work,  which  is — not  so  much 
to  change  the  world,  but  to  change  ourselves — to 
"  serve  our  own  generation  by  the  will  of  God,"  and 
to  '  let  the  badness  of  the  age  in  which  we  live  make 
us  more  wise,  more  circumspect,  more  humble/' 
Brigliter  days  are  before  us — each  day  brightened 
with  the  hope  of  a  near-coming  salvation.  0  Chris- 
tian !  "  Salvation  nearer."  What  a  quickening  glow ! 
(Rom.  xiii.  11.)  Faith,  hope,  diligence,  perseverance, 
watchfulness — all  stir  up  the  bottom  springs  of  the 
heart.  (1  Pet.  i.  13.)  The  earnest  is  "  joy  unspeakable." 
What  will  the  consummation  be  ? 

11.  Wisdom  is  good,  ivith  an  inheritance  (as  good  as  an 
inheritance — yea  better  too,  marg.)  ;  and  by  it  there 
is  profit  to  them  that  see  tJw  sun.  12.  For  wisdom  is 
a  defence,  and  money  is  a  defence  (shadow,  marg.)  ; 
but  the  eocceUency  of  knowledge  is,  that  wisdom  giveth 
life  to  them  that  have  it. 

The  reading  in  the  text  marks  the  profitable  use  of 
wisdom  luith  an  inheritance,  directing  the  most  valuable 
use  of  a  responsible  talent.  And  doubtless — as  good 
Bp.  Hall  observes — '  if  a  man  have  a  great  estate,  and 
loisdom  to  use  it,  he  may  do  great  matters,  and  is  very 
liappy  therein.'  ^ 

'  '  Submission  either  removes  or  lightens  the  burden.  Giving  way 
either  avoids  or  eludes  the  blow  ;  where  an  enemy  or  aflftiction  is  too 
strong,  patience  is  the  best  defiance.' — Dr.  South,  ut  supra. 

»  Bp.  Reynolds.  '  Hard  Texts, 

9 


194  EXPOSITION   OF   ECCLESIASTE8.    [CH.  VII.  11, 12. 

Perhaps,  however,  the  weight  of  authority  is  on  the 
side  of  the  marginal  reading.^  Wisdom  is  better  than 
an  inheritance,  and  is  profitable  unto  mankind.  The 
proof  is  manifest.  For — not  only  does  it  provide  a 
shadow  from  many  temporal  evils,  but  specially  it  giv- 
eth  life  to  them  that  have  it.  Money  is  indeed  a  shadow.^  It 
surrounds  with  friends,  protects  from  foes  (Prov.  xix. 
4  ;  X.  19),  and  secures  many  external  blessings.  Thus 
"  the  rich  man's  wealth  is  his  strong  city.  The  ransom 
of  a  man's  life  are  his  riches."  (lb.  x.  15  ;  xiii.  8.)  But 
they  "  profit  not  in  the  day  of  wrath."  (lb.  x.  2.)  Here 
lies  the  superlative  value  of  wisdom  '  as  that,  which 
both  can  safe-guard  the  present  life,  and  give  a  better 
to  the  owner  of  it.' '  The  smallest  atom  of  this  wisdom 
and  hiowledge  is  life  eternal.  "Whoso  findeth  me 
findeth  life."  (John,  xvii.  3.  Prov.  viii.  35.)  Natural 
widsom — the  world's  idol — leaves  us  blind  and  dead. 
Here  is  life  revealed,  proposed,  possessed,  secured. 

What  then  is  my  deliberate  choice — my  vital  knowl- 
edge ?  "  We  know  that  the  Son  of  God  is  come,  and 
hath  given  us  an  understanding,  that  we  may  know  him 
that  is  true  ;  and  we  are  in  him  that  is  true — even  in 
his  Son  Jesus  Christ.  This  is  the  true  God,  and 
eternal  life."  (1  John,  v.  20.)  Here  is  the  One  that 
gives  the  true  knowledge.  Here  is  the  treasure,  that 
ensures  every  other  blessing.     Life  and  knowledge  from 

*  See  Bp.  Patrick— Geier—Holden— Scott— and  Wardlaw. 

'  In  the  original  the  words  go  thus—'  For  in  the  shadow  of  wisdom, 
and  in  the  shadow  of  money — but  the  excellence  of  knowledge,'  &c. 
An  obvious  ellipsis  remains  therefore  to  be  supplied.  'A  man  resteth , 
or  is  sheltered.' — See  Bp.  Reynolds.  Our  free  translation  gives  the 
clear  meaning. 

«Bp.  HaU. 


CH.  VII.  11, 12.]     EXPOSITION   OF   ECCLESIASTES.  196 

any  other  source,  so  far  as  eternity  is  concerned,  is 
utter  vanity. 

And  yet  how  often  do  we  see  intellectual  wisdom 
separated  from  this  life-giving  knowledge  !  How  much 
laborious  trifling  has  been  expended  upon  the  letter 
of  the  Bible  by  those,  who  have  been  wholly  ignorant 
of  its  real  spiritual  meaning!  In  the  argument  of 
Christian  evidences  the  infidel  has  been  often  confuted 
by  the  unbeliever.  The  demonstration  of  the  truth  is 
irresistible.  But  the  reality  and  influence  is  little 
known.  The  outposts  are  successfully  defended.  But 
the  citadel  is  uncared  for.* 

Since  the  advantage  of  this  true  wisdom  is  so  vast, 
let  the  diligence  in  seeking  it  be  proportioned.  If  it 
is  worth  seeking  at  all,  it  is  worth  seeking/rs^.'  And 
if  it  be  not  sought  first,  it  will  not  be  sought  at  all. 
*  Specially  let  us  take  care,  lest  being  destitute  of  faith 
— the  only  loisdom  of  Christians — we  be  found  dead  in 
sin — and  this  life  ended — in  eternal  death.  Although 
thou  be  poor  in  this  world's  substance,  so  long  as  thou 
art  wise  in  the  Lord,  thou  wilt  be  nevertheless  in 
good  mind  from  the  hope  of  eternal  life  in  heaven.' 

We  cannot  but  mark  how  this  Divine  knowledge 
opens  the  deepest  mysteries  in  the  simplest  forms. 
Admirably  docs  Bp.  Taylor  contrast  the  man  of  nature 
with  the  man  of  God.  '  The  one  understands  by 
nature  ;  the  other  by  grace.  The  one  by  human  learn- 
ing ;  the  other  by  Divine.  The  one  reads  the  Scrip- 
tures without ;  the  other  within.     The  one  understands 

*  By  such  critics  as  Grotius— such  champions  as  Lardner. 
» See  the  Rule,  Matt.  vi.  33.  »  Geier. 


196  EXPOSITION   OF   ECCLESIASTES.  [CH.  VII.  13. 

by  reason  ;  the  other  by  love.  And  therefore  he  does 
not  only  understand  the  sermons  of  the  Spirit,  and 
perceives  their  meaning ;  but  he  pierces  deeper,  and 
knows  the  meaning  of  that  meaning — that  is,  the  secret 
of  the  Spirit — that  which  is  spiritually  discerned.'  ^ 
Where  is  the  Divinely-instructed  scholar,  who  does 
not  long  for  clearer  light,  and  more  energy  in  the 
Christian  life  ? 

13.   Consider  the  work  of  God;  for  who  can  make  that 
straight,  that  he  hath  made  crooked  ? 

"  The  works  of  the  Lord  are  great,  sought  out  of 
all  them  that  have  pleasure  therein.  His  work  is 
honourable  and  glorious."  (Ps.  cxi.  2,  3.)  Such  is  the 
Psalmist's  commendation.  Who  will  not  respond  to 
it  ?  Solomon  here  places  tJie  tvork  of  Providence  be- 
fore us,  and  bids  us  consider  it.  And  truly  a  most 
interesting  and  enriching  study  it  is.  "  Whoso  is  wise, 
and  will  observe  these  things,  even  they  shall  under- 
stand the  loving-kindness  of  the  Lord."  (Ps.  cvii.  43.) 
Difficulties  will  start  up  before  us.  But  all  is  in  per- 
fect harmony.  He  makes  no  mistakes  ;  buf'hegiveth 
not  account  of  any  of  his  matters."  (Job,  xxxiii.  13.) 

There  is  indeed  no  want  of  conformity  to  his  own 
Divine  standard.  Yet  there  are  many  things  crooked 
in  man's  eye,  because  they  cross  his  own  will,  and 
thwart  his  own  imaginary  happiness.  It  is  needful 
discipline  that  there  should  be — as  has  been  said — '  a 
crook  in  every  lot.'  Man's  will  goes  one  way — God's 
I  dispensation  another.     In  every  part  of  his  course  man 

*  Sermon  before  the  University  of  Dublin. 


I 


CH.  VII.  14.1  EXPOSITION    OP   ECCLESIASTES.  197 

must  expect  to  meet  with  his  crook — specially  perhaps 
in  his  most  tender — because  most  needed  part.  And 
hard  is  it  to  bear,  till  the  spirit  is  thoroughly  tamed 
to  bear  it.^  '  Yet  no  power  of  man  can  make  it 
straight ;  only  he  that  made  can  mend  it.'  ^ 

But  we  must  not  forget,  how  often  we  are  the  framers 
of  our  own  troubles.  How  hard  it  is  to  love  the  crea- 
ture, and  not  over-love  it !  And  yet  if  the  Lord  loves 
our  souls,  he  will  remove  our  idols.  Children,  too 
closely  fastened  to  the  heart,  will  be  either  continued 
as  a  thorn  in  the  flesh,  or  pass  away  from  our  eyes  as 
a  shadow.  Either  way  our  sweetest  comforts  will  be- 
come our  deepest  afflictions. 

Most  profitable  therefore  is  it  carefully  to  ponder 
the  dealings  of  God  with  us.  Let  us  command  our 
judgment  and  reason  to  stand  by,  that  we  may  with 
reverence,  submission,  and  faith,  consider  the  work  of 
God.  The  vision  in  his  own  time  will  speak  for  it- 
self. We  can  see  light  and  order  above,  when  all 
seems  confusion  below.  Meanwhile  let  us  mark  his 
hand,  rest  and  stay  upon  his  will,  and  gather  up  care- 
fully all  the  instruction  of  his  discipline.  When  the 
whole  work  shall  be  complete — every  particle  will  be 
seen  to  have  fallen  just  into  its  own  proper  place. 
And  all  will  then  appear  One  Great  Whole  every  way 
worthy  of  God — the  eternal  manifestation  of  his  glory. 

14.  In  the  day  of  prosperity  he  joyful ;  hut  in  the  day 
ff  adversity  ccmsider.     God  also  hath  set  the  one  over 

'  See  Jer.  xxxi.  18. 

'*  Boston.  See  Job,  ix.  12 ;  xxxiv.  29.  Isa.  xliil  13.  Lam.  iii.  31, 
Dan.  iv.  37. 


198  EXPOSITION   OP   ECCLESIASTES.         [CH.  VII.  14. 

against  the  other,  to  the  end  that  man  should  find 
nothing  after  him. 

Consider  the  work  of  God.  Here — Christian — is  thy 
refuge  and  thy  rest.  Here  enjoy  quiet  communion — 
satisfied  confidence.  And  here  learn  that '  man's  wis- 
dom consists  in  observing  God's  unalterable  appoint- 
ments, and  suiting  himself  to  them.'  ^  Mark  the  wise 
and  gracious  balancing  of  his  dispensations.  Surely 
in  Providence — no  less  than  in  grace — "  he  hath 
abounded  toward  us  in  all  wisdom  and  prudence." 
(Eph.  i.  8.)  "  He  giveth  us  richly  all  things  to  enjoy." 
(1  Tim.  vi.  17.)  He  means  therefore  that  we  should 
enjoy  them — not  wantonly,  or  selfishly,  but  as  oppor- 
tunities of  glorifying  him,  and  doing  good  to  our  fel- 
low-creatures. His  rule  therefore  is — In  the  day  of 
prosperity  he  joyful.  '  In  the  day  of  good  be  thou  in 
good.  When  God  gives  thee  prosperity,  do  thou  enjoy 
it  with  a  cheerful  and  thankful  heart.'  ^  "  Not  to  serve 
him  with  joy  fulness'^  was  under  the  legal  dispensation 
charged  upon  Israel  as  a  heavy  indictment — as  an  un- 
grateful return  for  undeserved  mercies."  (Deut.  xxviii. 
46,  47.  Comp.  xvi.  11  ;  xxvi.  1-11.)  How  much  more 
constraining  is  the  obligation  under  the  Gospel,  when 
love  infinitely  greater  and  more  free  has  been  so  glo- 
riously displayed !  Ill  does  it  become  us  to  walk  be- 
fore our  Father  with  a  wrinkled  brow,  doubting,  de- 
sponding. No,  rather — let  us  give  him  his  just  right  in 
an  afi'ectionate  and  delighting  confidence. 

And  yet  if  we  be  joyful,  must  we  not  rejoice  with 


'  Scott. 

'  Bp.  Reynolds.    Comp.  Chap.  iii.  4  ;  viii.  15  ;  ix.  7-9. 


I 


CI  I.  VIL  14.]         EXPOSITION   OF   ECCLESIASTES.  199 

trembling?  (Ps.  ii.  11.)  Is  it  not  a  day  of  prosperity,  a, 
time  of  special  temptation  ?  How  hard  to  maintain 
an  honourable  walk,  and  the  enjoyment  of  Christian 
privilege,  in  the  atmosphere  of  ease  I  Never  in  times 
of  ease  is  the  prayer  out  of  season — '  In  all  time  of  our 
wealth,  Good  Lord,  deliver  us.'  ^ 

And  yet — *  let  me  be  rich — great — ^honourable ' — is 
the  cry  on  all  sides.  Ah !  could  the  deluded  votary 
realize  the  consequence  of  this  wish — the  gratification 
of  this  heart's  desire !  In  how  many  cases  would  it  be 
Satan's  great — perhaps  fatal — advantage  I  Humility — 
godly  watchfulness — weanedness  of  heart — this  is  the 
safe — the  consecrated  path — the  path  to  "  glory,  hon- 
our, immortality."  Wise  indeed  therefore  is  the  ap- 
pointment, that  makes  the  day  of  prosperity  to  be  not 
our  entire  lot.  It  is  hard  to  hold  a  full  cup  steady. 
There  is  a  valuable  balance  of  tJw  day  of  adversity, 
equally  of  Divine  appointment.  For  "  shall  we  re- 
ceive good  at  the  hands  of  the  Lord  ?  And  shall  we 
not  receive  evil  ?  "  *  This  day  is  indeed  most  impor- 
tant, not  only  as  our  school  of  discipline,  but  as  the 
test  of  our  improvement  in  this  school.  For  "if  pros- 
perity doth  best  discover  vices,  adversity  doth  best 
discover  virtue.'*     The  diligent  improvement*  of  this 

'  Litany. 

'  Job,  ii.  10.  Comp.  Isa.  xlv.  7.  Amos,  iii.  6. 

^  Lord  B^^on,  Essay  v. 

*  We  insist  upon  diligent  improvement.  For  Abp.  Whately  wisely  re- 
minds us,  'Let  no  man  flatter  liimself,  tliat  anything  external  will 
make  hira  wise  or  virtuous,  without  his  taking  pains  to  learn  wisdom 
or  virtue  from  it.  And  if  any  one  says  of  any  afZ-iction — 'No  doubt 
it  is  all  for  my  good'— let  him  be  reminded  to  ask  himself,  whether  he 
is  seeking  to  get  any  good  out  ofit.^     Notes  on  Bacon's  Essay,  ut  supra. 


200  EXPOSITION    OF   ECCLESIASTES.         [CH.  Vll.  U. 

day  brings  with  it  a  mighty  blessing.  The  internal 
malady  is  checked.  Creature  dependence  is  put  away. 
In  the  darkest  hour  of  the  day  we  can  look  up  with 
confidence  and  enjoyment.  All  is  passing  away,  and 
withering.  But  "  thou  art  my  portion,  0  Lord."  (Ps. 
cxix.  57.)     Give  me  faith  to  believe  all  thy  love  to  me. 

We  do  not  however  always  connect  the  two  things 
— being  in  the  day,  and  knowing  how  to  act  in  it. 
When  the  resolution  is  thoroughly  carried  out — never 
more  to  question,  complain,  fear,  or  faint ;  when  sec- 
ond causes — those  sharply-piercing  thorns — have  been 
wholly  cast  out,  rich  fruit  has  been  already  gathered. 
We  have  learned  in  the  school  training-lessons  of  incal- 
culable value.  Our  joy  is  not  crushed.  It  is  only 
tempered  with  sober  and  most  profitable  consideration. 
We  are  taught  to  mark  the  hand  and  character  of 
God  (Deut.  viii.  5) — the  humbling  cause  (Job,  x.  2. 
Ps.  xxxix.  11) — the  gracious  end' — how  to  obtain  sup- 
port (Ps.  1.  15  ;  Ixxxvi.  7) — how  to  realize  more  fully 
the  enriching  blessing  (Ps.  xciv.  12, 13) — how  to  assure 
ourselves  of  deliverance  (1  Cor.  x.  13) — how  to  antici- 
pate complete  and  eternal  compensation."^  Precious 
teaching !  Child  of  God — this  is  thy  present  privilege 
— sustaining  thy  confidence — -rejoicing  thy  heart. 

Thus  the  brightest  prosperity  is  found  in  nature's 
darkest  adversity.  We  all  know  how  the  vicissitudes 
of  the  natural  seasons — set  over  against  each  other — 
conduce  to  the  healthiness  of  the  atmosphere.  Hence 
the  adoring  acknowledgment — "  Thou  hast  made  sum- 

^  Heb.  xii.  10.  Jam.  v.  11.  1  Pet.  i.  6,  7. 
«  Heb.  xii,  11.  Zech.  xiii.  9.  Rev.  vii.  14. 


OH.  VII.  14.]         EXPOSITION   OP  ECCLESIASTES.  201 

mer  and  winter  "  (Ps.  Ixxiv.  17) — and  the  merciful 
promise — that  "  while  the  earth  remaineth,  they  shall 
not  cease."  (Gen.  viii.  22.)  Not  less  necessary  is  a 
measure  and  proportion  of  each  of  these  seasons  to 
maintain  the  Christian  temperament  in  healthful  vig- 
our. Either  without  the  other  would  be  defective  in 
operation.  The  day  of  prosperity  would  be  dangerous 
exaltation  (2  Cor.  xii.  7) — the  day  of  adversity^  faint- 
ing despondency.  (Ps.  cxxv.  3.  Isa.  Ivii.  16.)  The  one 
set  against  tJie  other  is  therefore  Divine  perfection  of 
arrangement.  ^  The  proportions  of  each  vary  accord- 
ing to  the  sovereign  will  and  wisdom  of  the  Great 
Disposer  (Ps.  xc.  15) ;  "  and  his  work  is  perfect." 
(Deut.  xxxii.  4.)  * 

And  yet  is  it,  not  wonderful,  that,  when  the  adjust- 
ment is  made  with  such  unerring  skill,  that  balance 
should  always  be  on  our  side  ?  This  is  the  more  won- 
derful, when  we  remember  that  we  have  not  deserved 
one  moment  of  the  p^^osperity  vouchsafed,  and  that  we 
have  deserved  far  more  than  all  the  adversity  that  we 
have  suffered.  On  the  one  side — may  we  not  say  with 
the  Patriarch — "  We  are  not  worthy  of  the  least  of  all 
thy  mercies"  (Gen.  xxxii.  10) — on  the  other  side — with 
the  godly  scribe  (Ezra,  ix.  13),  "  Thou,  0  God,  hast 
punished  us  less  than  our  iniquities  deserve  "  ?  Prac- 
tical and  experimental  religion  is  only  learned  in  that 
extremity,  that  brings  us  to  contrite  prayer,  and  casts 
us  in  unreserved  trust  upon  our  God.  Is  then  the 
godly  man  mournful  ?  At  least  he  need  not — save  by 
his  own  fault — be  miserable.     The  Lord  has  never  ap- 

'  See  Bp.  Reynolds'  beautiful  note. 
9* 


202  EXPOSITION   OF  ECCLESIASTES.  CU.  VII.  14 

pointed  temporal  prosperity  as  the  undoubted  seal  of 
his  love.  "All  things  come  alike  to  all."  (Chap.  ix.  2.) 
His  covenant,  while  it  includes  the  rod  for  his  child, 
secures  him  from  the  curse.^  And  when  the  soul  is  at 
peace,  temporal  adversity  will  be — comparatively  at 
least — little  felt.  It  may  cloud  the  physical  enjoy- 
ment. But  it  will  not  shake  the  solid  foundation,  nor 
touch  the  blessedness  of  Divine  acceptance.  *  Give  up 
the  doctrines  of  Jesus  Christ ' — said  Mr.  Cecil  in  his 
last  illness — '  all  is  pitch  darkness  without  it — dark  as 
a  Socinian — dark  as  a  moralist.  There  is  no  light, 
but  what  Christ  brings.  All  important  truth  is  in  the 
Bible,  and  I  feel  that  no  comfort  enters  sick  curtains 
fr6m  any  other  quarter.'  ^ 

Surely  then  God  has  so  wisely  disposed  these  changes, 
and  so  accurately  appointed  their  several  proportions, 
tlmt  a  man  shall  find  nothing  after  him — nothing  super- 
fluous, defective,  or  irregular.  If  a  man  should  take 
upon  himself  to  review  the  work  after  him,  and  con- 
ceive that  a  greater  or  less  degree  oi prosperity  or  ad- 
versity would  have  been  better — or  that  either  would 
have  sufficed,  without  the  balance  of  the  other — he 
only  stands  before  us  in  all  the  folly  and  presumption 
of  fancying  himself  to  be  wiser  than  God.  What  God 
has  done,  he  has  done  best.  He  has  indeed  kept  his 
own  time,  and  used  his  own  means — ^not  ours.  But  he 
has  made  us  to  see  in  the  end,  that  his  time  and  means 
were  better  than  ours.  Whatever  seems  to  oppose  or 
to  perplex — remember — it  is  our  Father's  work  ;  and 
let  us  learn  to  take  a  cheerful  view  of  that  lot,  which 

'  See  Ps.  Ixxxix.  30-36.  *  Memoirs  by  Mrs.  Cecil. 


en.  VII.  15.]         EXPOSITION  OF  ECCLESIASTES.  203 

he  has  ordained  soMy  for  our  happiness,  and  which 
under  his  guidance  will  turn  to  the  best  account.  Oh ! 
think  of  the  many  now  before  the  throne,  who  are 
blessing  God  to  all  eternity  for  that  wise,  providen- 
tial dealing,  which  under  Divine  grace  prepared  them 
for  their  home,  and  brought  them  to  it  with  everlasting 

joy-  * 

15.  AU  things  have  I  seen  in  the  days  of  my  vanity. 
There  is  a  just  man^  that  perisheth  in  his  righieoicsness  ; 
and  there  is  a  wicked  man,  that  prolong eth  his  life  in 
his  wickedness, 

Solomon  was  a  man  of  vast  observation.  His  whole 
life  indeed  at  best  was  made  up  of  days  of  vanity  ^ — 
how  much  more  his  time  of  apostasy  from  God.  Yet 
he  had  employed  it  in  making  an  extensive  survey  of 
the  world  before  him.  Often  has  he  mentioned  the 
sight  before  his  eyes  (Chap.  iv.  1-4 ;  v.  8) — so  stum- 
bling to  the  ignorant,  and  staggering  to  the  faith  even 
of  the  children  of  God  (Ps.  Ixxiii.  Jer.  xii.  1) — the  Just 
man  perishing  in  his  righteousness.  This  was  the  first 
record  from  the  fall  (Gen.  iv.  8).  And  all  successive 
records  of  tlie  Church  confirmed  the  testimony.  "  He 
that  departeth  from  evil  maketh  himself  a  prey."  (Matt, 
xxiii.  35,  with  Isa.  lix.  15.)  The  Divine  dealings  with 
tJie  wicked  man  show  also  a  mysterious  exercise  of 
Sovereignty.  Sometimes  he  is  not  permitted  to  "  live 
out  half  his  days."  At  other  times  he  ^^prolongeth  his 
life  in  his  wicked7iess"  (Job,  xxi.  7,  with  Ps.  Iv.  23.) 

» See  Chap.  vi.  12  ;  is.  9. 


204  EXPOSITION   OF   ECCLESIASTES.     [OH.  VII.  16-18. 

Yet  after  all—''  Say  ye  to  the  righteous—'  It  shall 
be  well  with  him.' "  (Isa.  iii.  10.)  Where  is  the  ser- 
vant of  God,  that  would  exchange  the  most  abject  pov- 
erty for  the  highest  prosperity  of  the  wicked  ?  If  the  just 
man  perisheth,  "he  shall  enter  into  peace."  (Isa.  Ivii. 
1,  2.)  If  the  wicked  'prolongeth  his  days,  continuing  in 
sin,  surely  the  very  sight  of  him  excites — not  our.  envy 
— but  our  deepest  compassion.  We  can  only  tremble, 
lest  this  prolmigation  should  be  the  righteous  and  mer- 
ciful God  "  enduring  him  with  much  long-suffering 
as  a  vessel  of  wrath,  fitted  for  destruction."  (Rom.  ix. 
22.) 

There  is  therefore  no  reason  to  be  stumbled  either 
at  the  calamities  of  the  just  man,  or  at  the  continued 
prosperity  of  the  wicked.  Divine  teaching  expounds 
the  dark  chapter  of  Providence  (Ps.  Ixxiii.  16-20),  and 
shews  them  to  be  displays  of  wisdom  and  love.  Soon 
will  all  mysteries  be  eternally  cleared  up.  "  Clouds 
and  darkness"  will  melt  away.  "Righteousness  and 
judgment"  will  be  fully  manifested  to  be  "  the  habita- 
tion of  the  throne"  (Ps.  xcvii.  2)  of  the  Great 
Sovereign  of  the  Universe.  And  the  everlasting  song 
of  the  hosts  of  heaven  will  be — "Alleluia !  for  the  Lord 
God  Omnipotent  reigneth."  (Rev.  xix.  6.) 

IQ.  Be  not  righteous  over-much;  neither  make  thyself 
over-wise  ;  why  shouldest  thou  destroy  thyself?  Vl.  Be 
not  over-much  wicked;  neither  he  thou  foolish ;  why 
shouldest  thou  die  before  thy  time  ?  18.  It  is  good  that 
thou  shouldest  take  holdofthis  ;  yea,  also  from  this  with- 
draw  not  thine  hand;  for  he  thatfeareth  Qod  shall  come 
forth  of  them  all. 


CH.  VII.  16-18.]     EXPOSITION   OF   ECCLESIASTES.  205 

The  two  strange  things  that  had  fallen  under  Solo- 
mon's observation — the  righteous  perishing  in  his  right- 
eousness^ and  the  wicJced  escaping  with  impunity — sug- 
gested double  cautions.  On  the  one  side  the  externally 
righteous  need  to  be  guarded  against  a  false  religion  ; 
and  even  the  upright  against  a  false  display  of  true 
religion.  On  the  other — the  wicked — escaping  for  a 
time — let  them  not  presume  upon  continued  security. 

The  first  caution — Be  not  righteous  over-much — is 
the  sheet-anchor  of  the  profane — the  ungodly — the 
formalist  I  What  havoc  does  the  great  deceiver  make 
with  Scripture — shooting  God's  arrows  from  his  own 
quiver  ! — teaching  his  deluded  victims  to  "  wrest  the 
Scriptures  to  their  own  destruction !"  And  how 
strange  is  it  to  see,  that,  while  they  hate  the  grand 
truths  of  the  Bible,  and  wholly  repudiate  it  as  their 
rule  of  faith  and  practice,  they  will  gladly  quote  it — 
nay — they  will  insist  upon  its  authority,  when  at  any 
point  it  seems  to  bear  upon  their  side ! 

We  cannot  wonder,  therefore,  that  this  should  be 
one  of  their  favourite  texts — held  in  high  estimation. 
However  clear  may  be  its  true  meaning,  it  seems  to 
admit  of  so  many  shades  of  interpretation,  as  if  it 
would  allow  any  man  to  fix  his  own  rule  and  standard. 
The  insincere  professor  finds  an  excuse  for  loving  the 
world  in  his  heart,  and  meeting  it  half  way  in  his 
practice.  He  may  have  a  plea  for  avoiding  all  the 
offence  of  the  cross.  He  may  revolt  from  the  most 
spiritual  doctrines  and  exercises  of  the  Gospel.  He 
has  one  answer  at  hand  against  every  warning. 
'There  is  an  express  rule  from  God.  Its  authority 
therefore  is  undoubted.     We  must  not  carrv  matters 


206  EXPOSITION   OF  ECCLE8IASTES.    [CH.  Vli.  ie-l8. 

too  far.  Everything  must  have  its  place.  There  are 
certain  proprieties  of  life — conventional  usages  of  good 
society — -that  must  be  regarded.  Religion  must  keep 
to  its  proper  place,  and  its  proper  time.  The  direc- 
tion is  plain — Be  not  righteous  over -much,'' 

Such  is  the  rule,  as  expounded  by  the  votaries  of  the 
world.  But  is  it  really  possible  to  transgress  it,  so  as 
to  have  too  much  of  the  substance  of  religion  ?  A 
sinful  being,  "  in  whom  dwelleth  no  good  thing"  (Rom. 
vli.  18) — too  good  I  righteous  over-much!  Impossible 
to  conceive  a  warning  of  God  against  this  danger! 
*  Too  religious — in  the  proper  sense  of  the  word,'  Abp. 
^  Whately  well  reminds  us^ — '  we  cannot  be.  We  can- 
not have  the  religious  sentiments  and  principles  too 
strong,  if  only  they  have  a  right  object.  We  cannot 
love  God  too  warmly,  or  honour  him  too  highly,  or 
strive  to  serve  him  too  earnestly,  or  trust  him  too  im- 
plicitly ;  because  our  duty  is  to  love  him  with  aU  our 
heart,  and  all  our  soul,  and  all  our  mind,  and  dH  our 
/strength.'  It  is  surely  absurd  to  warn  the  carnal  man 
'against  an  excess  of  spirituality — the  earthly-minded 
man  against  over-much  seeking  of  heavenly  things. 
The  danger  obviously  lies  in  defect,  not  in  excess  ;  in 
stopping  short,  not  in  going  too  far.  Strip  this  per- 
verted caution  of  its  false  cover  ;  and  too  often  at  last 
it  means — Be  not  righteous  at  all.  For  unquestion- 
ably its  advocates  have  more  sympathy  with  men  of 
no  religion,  than  with  those  whose  high  and  heavenly 
character  condemns  their  own  worldly  profession. 

To  whom  then,  and  to  what,  does  the  admonition 

*  Annotations  on  Bacon's  Essays,  xvii. 


CM.  VII.  ic-ia]    EXPOSITION  OP  ECCLESIASTES.  207 

apply  ?  We  have  seen  that  it  does  not  warn  us  against 
true  righteousness.  But  it  is  a  wholesome  caution  * 
against  the  '  vain  affection  of  it.' '  Every  right  prin- 
ciple has  its  counterfeit.  We  have  monkery  and 
celibacy  as  the  shadow  of  Christian  perfection — pen- 
ances and  self-imposed  austerities  in  lieu  of  the  true 
mortification  of  the  flesh — the  name  for  the  reality — 
the  skeleton  for  the  living  man.  Here  '  the  name  of 
the  mean  is  given  to  the  extreme."  That  which  in 
sobriety  is  righteousness  often  carries  its  name  beyond 
the  true  boundary.  It  includes — what  the  heavenly 
Martyn  dreaded  in  himself — '  talking  much,  and  ap- 
pearing to  be  somebody  in  religion.' '  Details  may  be  J 
easily  multiplied.  Religion  is  made  to  consist  mainly 
in  externals.  Self-conceited  professors  insist  upon 
their  own  Shibboleth,*  without  regard  to  the  different 
judgments  of  their  brethren.  Christian  duties  are 
pressed  beyond  their  due  proportion,  interfering  with 
immediate  obligations,  and  making  sins,  where  God 
has  not  made  them.  Scrupulosity  in  matters  indiffer- 
ent takes  the  place  of  the  free  obedience  of  the  Gospel. 
In  the  exercise  also  of  Christian  graces  there  may  be 
danger  of  extremes.  Boldness  may  verge  to  rashness, 
benevolence  into  indiscriminate  waste,  candour  into 
weakness.  In  all  these  and  many  other  details  the 
Scriptural  line  seems  to  be  passed,  and  the  warning  is 
justly  applied — Be  not  righteous  over-much. 

Even  '  in  well-doing  there  may  be  over-doing,'  ^  and 
this  over-doing  may  inadvertently  progress  towards 

*  Lord  Bacon,  quoted  by  Bp.  Patrick. 
'  Bp.  Reynolds.     See  also  Mercer,  in  loco. 
*  Life,  Part  i.  *  See  Judg.  xii.  5.  »  Henry. 


1 


208  EXPOSITION   OF   ECCLESIASTES.      [CH.  VII.  U-18. 

undoing.  ludeed  much  of  this  is  not  religion,  but 
superstition,  which  '  is  not  the  excess  of  godliness'  (as 
Abp.  AVhately  remarks)  '  but  the  misdirection  of  it — 
the  exhausting  of  it  in  the  vanity  of  man's  devising.'  ^ 
It  is  important  that  our  religion  should  be  reasonable, 
consistent,  uniform — not  a  matter  of  opinion,  but  of 
the  heart.  Great  indeed  is  our  need,  and  consttnt 
should  be  our  prayer — "  0  let  me  have  understanding 
in  the  way  of  godliness."  (Ps.  ci.  2.) 

But  we  are  warned  against  another  extreme.  Neither 
make  thyself  over-much  ivise — a  wholesome  practical 
rule !  Avoid  all  affectation  or  high  pretensions  to 
superior  wisdom.  Guard  against  that  opinionative 
confidence,  which  seems  to  lay  down  the  law,  and 
critically  finds  fault  with  every  judgment  differing 
from  our  own.  The  Apostle  gives  this  warning  with 
peculiar  emphasis  and  solemnity — "  This  I  say,  through 
the  grace  given  unto  me,  to  every  man  that  is  among 
you,  not  to  think  of  himself  more  highly  than  he  ought 
to  think,  but  to  think  soberly,  according  as  God  has 
dealt  to  every  man  the  measure  of  faith."  ^  '  The  more 
humble  thou  art,  the  more  wary  and  circumspect  thou 
wilt  be  ;  and  the  more  wary  the  more  safe.'  ^ 

A  question  is  put  to  give  energy  to  the  warning — 
Why  shouldesi  thou  destroy  tJiysel/f  Men  may  be  mar- 
tyrs  to   trifles  magnified  unduly.     They   may   bring 

*  Ut  supra.  So  an  old  Expositor  writes—*  Religion  is  one  thing — 
superstition  is  another — not  (he  excess  of  the  same  thing. ^     Brentius  in  loco. 

^  Rom.  xii.  3.  '  Not  to  be  wise  above  what  he  ought  to  be,  but  to 
be  wise  unto  sobriety.' — Professor  Scholefield's  accurate  version  Hints 
for  an  Improved  Translation. 

'  Bp,  Reynolds. 


(Jll.  VII.  16-18.]      EXPOSITION   OF   ECCLESIASTES.  209 

needless  trouble  upon  themselves,  by  making  conscience  j 
of  doubtful  or  subordinate  matters.     And  thus,  unless 
the  exercise  of  wisdom  is  tempered  with  humility  and  / 
reverence,  it  may  be  the  "  pride  that  goeth  before  de^ 
strudiony  (Pro v.   xvi.  18.)     To   be  wise  up  to  that\\ 
which  is  written,  is  diligence — a  bounden  obligation. 
To  be  "  wise  above  that  which  is  written,"    is  presump- 
tion, as  if  affecting  to  be  acquainted  with  the  whole  of 
Divine  truth.     To   intrude  into    God's    province  of// 
"  secret  things" — is  over-wisdom — passing  the  boundary\ 
line — "  vainly   puffed  up   by  the  fleshly  mind."  (Deut.  \ 
xxix.  29.  Col.  ii.  18.)     It  may  be  provoking  the  judg- 1 
ment  of  our  own  destruction.  / 

Another  caution — and  a  remarkable  one — is  added 
from  the  opposite  quarter — Be  not  over-much  wicked. 
Not  as  if  one  particle  of  tvickedness  could  be  tolerated 
by  Him,  who  is  "  of  purer  eyes  than  to  behold  iniquity." 
(Hab.  i.  13.  Comp.  Ps.  v.  4.)  Every  degree  of  tvicJced-i/ 
ness  is  over-mioch.  We  must  shun  the  least  sin  as  a 
very  pestilence.  But  many — so  far  as  ordinary  causes 
are  concerned — might  have  lived  longer,  but  for  their 
wickedness.  Take  care  not  to  loosen  the  reins  of  sin. 
This  were  folly  in  its  fullest  extent.  Flagrant  sin 
hurries  men  on  towards  destruction  of  body  and  soul. 

'  1  Cor.  iv.  6.  *  It  is  for  us  to  seek  to  know  as  much,  and  to  be  con- 
tent to  know  mhj  as  much,  of  heavenly  things  as  Scripture  tells  us,  and 
to  remain  willingly  ignorant  of  what  our  All-wise  Master  does  not 
think  fit  to  teach  us.' — Abp.  Whaldy's  Lesions  on  Morals,  p.  64.  Again 
— most  wisely—'  We  should  study  to  be  wise — not  above  Scripture, 
but  in  Scripture — to  learn — not  the  things  which  God  hath  concealed, 
but  what  he  has  revealed.'  Again,  •  To  dare  to  believe  less,  or  to 
pretend  to  understand  more,  than  Go:l  has  expressly  revealed,  is 
equally  profane  presumption.'  -Detached  Thoughts,  p.  60. 


210  EXPOSITION   OF   ECCLESIASTES.     [CH.  VII.  16-18. 

The  murderer  by  his  over-much  wickedness  dies  before 
his  natural  time.  The  drunkard,  by  wasting  his  con- 
stitution, prepares  it  for  premature  ruin.  Haman's 
malice  (Esth.  vii.  10)  and  Herod's  pride  (Acts,  xii.  23) 
hastened  their  end.  Sin  is  therefore  rash  presumption 
— the  forerunner  of  certain  destruction.  It  is  to  "  run 
upon  the  Almighty — even  upon  his  neck — upon  the 
thick  bosses  of  his  buckler."  (Job.  xv.  25,  26.)  Let 
the  sinner  stop,  ere  his  course  of  wickedness  rise  to 
presumption — ere  the  forbearance  of  God  have  an  end. 
What  if  his  next  plunge — his  next  wilful  indulgence — 
should  harden  his  heart  m  foolishness,  and  close  his  day 
of  grace  forever  !  Perdition  will  come  soon  enough. 
Why  should  he  provoke  his  God,  that  it  should  come 
before  his  time  ?  How  near  may  he  be  to  the  depths 
of  hell — whence  there  is  no  escape — where  there  is  no 
hope!  How  fearful  not  to  learn  the  truth,  till  he 
learns  it  there ! 

We  have  therefore  valuable  cautions  against  all  ex- 
tremes. It  is  wise  for  us  to  "  make  straight  paths  for 
our  feet"  (Heb.  xii.  13) — to  preserve  the  mean  of  a 
sober  scriptural  righteousness — to  cultivate  '  that  gra- 
cious humility  which  hath  ever  been  the  crown  and 
glory  of  a  Christianly-disposed  mind" — and  to  guard 
against  a  headlong  and  presumptuous  course.  It  is 
good  indeed  to  take  hold  of  this — never  to  lose  thy  hand- 
fast — never  to  withdraio  thine  hand  from  it.  Lay  it  up 
in  thine  heart  as  a  certain  truth — that  the /ear  cy^Ae 
Lord  is  the  keeping  of  his  children — the  fear  of  the 
Lord  sustaining  them  against  the  deadly  influence  of 
the  fear  of  man.     Learn  to  be  truly  righteous — wisely 

^  Hooker,  Pref.  chap.  i.  3. 


VII.  16-18.]     EXPOSITION   OF   ECCLESIASTES.  211 

hteous.     Never  be  satisfied  with  the  standard  of  the 

rid.  Press  onward  in  the  path  of  the  Bible — mark- 
_ .  and  closely  following,  "  the  footsteps  of  the  flock." 
Never  shrink  from  the  confession  of  principle.  But 
do  not  court  needless  offence.  Be  determinately — not 
fanatically — singular.  A  religion  of  impulse,  novelty, 
fashion,  or  eccentricity,  will  never  practically  influence. 
What  is  wanted  is  the  religion  of  reality — the  stamp 
of  God  upon  the  heart  of  man.  Any  other  religion 
is  a  cold — cheerless — wintry  atmosphere — chilling  the 
healthy  glow  of  the  Christian  life.  No  sunbeam  sheds 
its  radiance  within. 

It  may  seem  scarcely  possible  always  to  preserve  the 
golden  mean  in  the  narrow  path.  But  in  "  the  fear  of 
the  Lord  is  strong  confidence."  (Pro v.  xiv.  26.)  He 
therefore  that  feareth  the  Lord  comes  forth  of  aU  these 
opposite  temptations  victorious,  and  untainted — in  all 
the  honour  of  Christian  consistency — in  all  the  glow 
of  Christian  liberty,  guarded  on  every  side  from  unholy 
licentiousness. 

This  well-balanced  religion  is  of  essential  moment. 
Admitting  the  full  weight  of  the  caution — Be  not  right- 
eous over-much,  we  must  fully  acknowledge  the  Scrip- 
tural standard — a  religion  of  works,  as  well  as  words. 
It  is  fearful  hypocrisy  to  profess  the  Gospel,  and  yet 
to  restrain  the  full  allegiance  which  our  Divine  Master 
claims  at  our  hands  ;  to  seek  a  private  walk,  instead 
of  the  broad  manifestation  of  godly  exercise.  Soon 
will  "  the  fire  try  every  man's  work  of  what  sort  it  is." 
(1  Cor.  iii.  13.)  How  much  profession  will  then  be 
burnt  up,  that  now  makes  a  fair  show  even  in  the 
Church  of  God  1 


212  EXPOSITION   OF  ECCLBSIASTES.     [CH.  VII.  19,  aOi 

19.  Wisdo77i  strengtheneth  the  wise  man^  more  them  ten 
mighty  men,  who  are  in  the  city.  20.  For  there  is  not 
a  just  man  upon  earth  that  doeth  good,  and  sinneth  not. 


I 


Solomon  never  seems  to  have  wearied  in  his  com- 
mendation of  Wisdom.  He  had  just  pronounced  it  to 
be  better  than  riches,  (vv.  11,  12.)  Now  he  prefers  it 
to  strength — as  the  principle  of  Christian  courage — en- 
ergizing the  whole  soul.  This  wisdom  is  evidently 
identified  with  the  fear  of  the  Lord,  which  had  just  been 
pronounced  to  be  an  effective  cover  from  unscriptural 
extremes.  There  was  therefore  good  reason  to  take  hold 
of  it.  It  has  more  strength  than  mere  physical  courage 
• — more  than  ten''-  mighty  men  in  defending  the  city. 
This  he  elsewhere  proves  by  an  instance,  that  had 
probably  come  under  his  own  knowledge.  (Chap.  ix. 
16 — 18.)  Once  and  again  he  confirms  the  maxim,  that 
the  "  wise  man  is  the  strong  one, — so  '  strong,'  that  he 
scaleth  the  city  of  the  mighty,  and  casteth  down  the 
strength  of  the  confidence  thereof."  (Prov.  xxiv.  5  : 
xxi.  22.)  And  in  truth — the  man  that  is  Avalking  with 
God  is  sheltered  by  Omnipotence.  "  The  eyes  of  the 
Lord  run  to  and  fro  throughout  the  whole  earth,  to 
show  himself  strong  in  the  behalf  of  them,  whose  heart 
is  perfect  towards  him."  (2  Chron.  xvi.  9.)  Under 
such  a  cover,  what  assault — whether  of  malice  or  sub- 
tlety— need  we  fear  ?  ^  Fearless  composure  will  be 
the  fruit  of  the  realized  vision  of  faith — "  They  that 
be  with  us  are  more  than  they  that  be  with   them." 

*  An  indefinite  number.     Comp.   Gen.  xzxi.  1  ;    Num.  xiv.   22  ; 
Neh.  iv.  12  ;  Job,  xix.  3. 
»  See  Ps.  xxvil  1-3. 


CH.  VII.  19, 20.]     EXPOSITION    OF   ECCLESIASTES.  213 

(2  Kings,  vi.  15-17.)  Feeble  we  may  be  in  natural 
power.  "  But  he  that  is  feeble  among  us  shall  be  as 
David,"  when  with  a  dauntless  front  he  dared  Goliath 
to  the  combat.  (Zeeh.  xii.  8.  1  Sam.  xvii.  39 — 47.) 

We  have  indeed  good  reason  to  cherish  this  uphold- 
ing principle.  For  there  is  not  a  just  man  upon  the 
earth  that  sinneth  not,  and  therefore  who  doth  not  need 
the  strength  of  this  Divine  ivisdom  in  his  spiritual  con- 
flicts and  temptations. 

We  must  not  overlook  this  humbling  testimony  to 
the  universal  and  total  corruption  of  the  whole  race  of 
man.  This  important  statement  lies  at  the  foundation 
of  all  right  views  of  truth.  Till  the  plague  is  known, 
the  need  of  a  remedy  will  never  be  felt,  and  the  only 
true  remedy  will  be  worthless  in  our  eyes.  In  heaven 
indeed  jtist  men  are  made  perfect.  (Heb.  xii.  23.)  On 
earth  there  are  just  men  that  do  good.  But  there  is  not 
one  that  doeth  good,  and  sinneth  not — "  no — not  one." ' 
Every  work — even  the  best — has  the  taint  of  the  evil 
nature.  (Isa.  Ixiv.  6.)  "  The  lust  of  the  flesh"  defiles 
the  purest  "  working  of  the  Spirit."  There  is  not  only 
guilt  in  the  many  sins  that  we  commit,  but  in  the  very 
best  principle  of  our  good.  Yet  the  true  exposition 
of  this  case  need  not  give  the  Christian  any  discour- 
agement. '  The  pain  felt  is  not  from  increased  sinful- 
ness, but  from  increased  consciousness  of  it ;  not  from 
his  conduct  having  become  worse,  but  from  his  moral 
judgment  being  more  enlightened,  and  his  perception 

^Ps.  xiv.  3.  The  Romanists  insist  on  one  exception — that  no  one 
is  without  venial  sin,  except  Christ,  and  the  most  Blessed  Virgin.— Lorin 
on  vv.  19,  20.  But  how  could  her  '•  spirit  rejoice  in  God  her  Saviour^* 
(Luke,  i.  4T\  if  she  was  not  conscious  of  sins  that  needed  that  Saviottr  ? 


1 


214  EXPOSITION  OF  ECCLE8IA8TES.    [CH.  VII.  19, 20. 

of  what  is  wrong,  and  his  abhorrence  of  it,  being 
stronger  than  before.' ' 

Solomon  in  his  brightest  days  had  made  the  same 
humbling  confession.  (1  Kings,  viii.  46.)  Scripture 
biography  gives  its  sad  confirming  testimony.  ^  There 
is  always  defect,  if  not  wilfulness ;  defilement,  if  not 
omission.  The  same  testimony  has  been  given  in  every 
age  by  Christians  of  the  highest  maturity  in  Grace. 
'  I  cannot  pray' — is  the  oft-quoted  confession  of  Bp. 
Beveridge — '  but  I  sin.  I  cannot  hear  or  give  an  alms, 
or  receive  the  sacrament,  but  I  sin.  I  cannot  so  much 
as  confess  my  sins,  but  my  very  confessions  are  still 
aggravations  of  them.  My  repentance  needs  to  be  re- 
pented of ;  my  tears  want  washing  ;  and  the  very  wash- 
ing of  my  tears  needs  still  to  be  washed  over  again 
with  the  blood  of  my  Redeemer.'^ 

Child  of  God !  is  there  no  response  from  your  heart  ? 
Does  not  every  defect  in  your  fellow-sinner  read  a 
fresh  lesson  of  your  own  helplessness  ?  Can  you  an- 
ticipate the  time  on  earth,  when,  "  if  you  say  that  you 
have  no  sin,  you"  will  not "  deceive  yourself  ?"  (1  John, 
i.  8.)  "  If  thou.  Lord,  shouldest  mark  iniquities,  0 
Lord,  who  shall  stand  ?"  (Ps.  cxxx.  3.)  Only  he, 
whose  eye  is  upon  the  High  Priest  "  bearing  the  in- 

^  Apb.  Whately's  Lessons  on  Morals^  Lesson  ix.  §  1. 

^  Abraham,  David,  Solomon,  Peter,  &c. 

^  Private  Tuoughts.  A  devout  Romanist  Expositor  observes  on  this 
place,  '  The  Hereticks  will  gain  nothing  here  in  defence  of  their  per- 
verse dogma' — '  A  just  man  sins  in  every  good  work.' — Lorin  in  loco. 
Very  differently  writes  a  pious  Proteotant  Expositor—*  We  are  alUior- 
rupt.  We  are  altogether—  so  corrupt,  that  the  just  man  in  any  good  work 
is  not  without  sin.  Hence' — he  adds — '  penitently  deplore  thy  corrup- 
tion.'— Geier, 


ft 


CH.  VII.  21, 22.]    EXPOSITION   OF   ECCLESIASTES.  215 

iquities  of  the  holy  things."  (Exod.  xxviii.  38.  Comp. 
Rev.  viii.  3,  4.)  There  is  no  peace — no  security — 
against  deeper  sin,  but  an  instant  and  continued  appli- 
cation to  him.  '  Always  a  sinner' — is  the  Christian's 
name  to  the  end,  and  therefore  with  godly  Nehemiali 
we  will  combine  with  the  consciousness  of  sincerity  the 
cry  for  sparing  mercy  (Chap.  xiii.  22) — with  the  rever- 
end Hooker  in  deep  prostration  we  will  '  plead — not 
our  righteousness,  but  the  forgiveness  of  our  unright- 
eousness.' ^  With  holy  Leighton — '  instead  of  all  fine 
notions,  we  fly  to — Lord,  have  mercy  on  me — Christ, 
have  mercy  on  me.'  ^  The  publican's  prayer  will  suit 
to  the  very  last  breath — nothing  better — contrition  for 
sin — confidence  in  the  propitiation." 

21.  Also — take  no  heed  (give  not  thy  heart,  marg.)  unto 
all  words  that  are  spoken^  lest  thou  hear  thy  servant 
curse  thee.  22.  For  oftentimes  also  thine  own  heart 
knoweth,  that  thou  thyself  likewise  hast  cursed  others. 

Also — This  seems  to  point  to  an  admonition  sug- 
gested by  the  statement  just  given  of  man's  universal 
corruption.  Even  the  just  man  in  his  frailty,  much 
more  the  careless  and  ungodly,  may  "  offend  in  word." 
(Jam.  iii.  2.)  The  wise  counsel  therefore  to  avoid  the 
vexation  of  this  evil  world  is — not  to  resent.  Take 
7W)  heed —  Give  not  thy  heart  unto  all  words  that  are  spo- 
ken. Some  words  perhaps  spoken  "  unadvisedly,"  or 
in  a  passion.  They  were  not  intended  for  us,  and  we 
have  no  right  to  hear  them.     Listeners,  standing  upon 

*  "Walton's  Life.  "  Letter  to  Rev.  James  Aiard. 

*  Luke,  xviiL  13.     ITtaadriTc— not  kXerjaov. 


216  EXPOSITION   OF  ECCLESIASTES.     [ClI.  VII.  21, 22. 

the  tip-toe  of  suspicion,  seldom  hear  good  of  themselves. 
Lord  Bacon  therefore  well  advises  '  the  provident  stay 
of  inquiry  of  that,  which  we  would  be  loth  to  find.^' 
It  were  far  better  not  to  work  out  matter  for  our"  own 
mortification.  Saul  took  the  prudent  course  against 
the  taunts  of  "  the  children  of  Belial,"  when  he  "  held 
his  peace  "  (1  Sam.  x.  27) — regarding  them  not.  Da- 
vid in  the  same  wisdom  "  was  as  a  deaf  man,  and  heard 
not — as  one,  in  whose  mouth  were  no  reproofs."  (Ps. 
xxxriii.  13,  14.)  It  is  often  a  matter  of  prudence,  not 
to  examine  things  too  closely — not  to  be  too  eagerly 
inquisitive — not  curiously  to  search  into  every  crevice, 
or  to  affect  to  hear  everything.  Some  truth  may  be 
learned  from  the  saying  of  the  Great  Frederick  (though 
the  morality  be  doubtful), — 'He  knows  not  how  to 
govern,  who  does  not  know  how  to  dissemble.'  '  He 
that  will  have  peace' — said  Bp.  Hall — 'must  put  up 
with  many  injuries  of  the  tongue,'  ^  else  we  shall  al- 
ways be  in  contention — never  in  quiet.  The  Bible  is 
a  household  book  ;  and  happy  is  the  house  that  is  dis- 
ciplined by  its  wisdom.  We  may  hear,  that  our  names, 
characters,  and  concerns  have  been  lightly  spoken  of 
in  our  household.  Nay — we  may  hear  our  own  ser- 
vant in  a  moment  of  hasty  provocation  curse  or  rail 
upon  us.     How  indignant  we  feel !     How  ready  to  re- 

^  Advancement  of  Learning,  B.  ii.  xxiii.  5.  '  Never  listen  '—-writes 
Bp.  Taylor,  adverting  to  this  text — '  at  the  door  or  windows  ;  for  be- 
sides that  it  contains  in  it  danger  and  a  snare,  it  is  also  invading  my 
neighbor's  privacy,  and  a  laying  that  open,  which  he  therefore  en- 
closed, that  it  might  not  be  open.'— //oZy  Living,  chap.  ii.  sect,  vi 
Comp.  chap.  x.  20. 

^  Hard  Places. 


i 


CH.  VI  1.21,  22.]    EXPOSITION   OF   ECCLESIASTES.  217 

prove,  and  to  give  way  to  angry  feelings !  But  the 
Bible  rule  is — Take  no  heed  to  all  the  ivords.  Turn  in 
to  thine  heart  for  a  motive  to  forbearance,  and  a  lesson 
of  charity.  Well  does  it  hnoio,  that  thou  thyself  like- 
wise hast  cursed  others. 

Few — if  any — of  us  can  plead —  '  Not  Guilty'  to  this 
indictment  of  Evil-speaking — slandering  and  back-bit- 
ing'are  all  associates  and  kindred,  which  are  to  be 
cast  away  together.'  ^  If  we  recall  our  conversation 
at  the  end  of  the  day,  how  many  breaches  of  the  law 
of  love !  how  seldom  are  our  words  free  from  that, 
which  we  should  not  like  to  have  repeated !  If  it  does 
not  amount  to  cursing,  yet  it  is  something  said  to  the 
disparagement  of  another — and  said  with  a  sort  of 
gratification,  which  we  do  not  feel  in  the  same  degree, 
when  we  are  speaking  in  another's  praise.  Why  is 
this,  but  from  the  "  root  of  bitterness  "  ?  Oh !  the  in- 
finite evil  of  an  unbridled  tongue — an  unloving  heart ! 

After  all — how  valuable  is  the  lesson  of  forbearance 
in  the  remembrance  of  our  former  selves  I  The  recol- 
lection that  "  we  ourselves  were  sometimes  hateful  and 
hating  one  another" — our  hearts  knowing,  and  bearing 
witness  to  the  fact — furnishes  the  most  constraining 
motive  "  to  speak  evil  of  no  man,  showing  all  meek- 
ness to  all  men."  (Tit.  iii.  2,  3.)  We  cannot  condemn 
others,  when  we  are  so  conscious  of  having  been  so 
guilty  ourselves.  We  cannot  expect  too  much  from 
our  brethren,  when  we  are  still  under  the  conviction 
of  our  own  weakness.  The  rule  of  humility  and  love 
will   be — Deal    tenderly  with  others — severely  with 

^  Barrow's  Sermom  on  Evil  Speaking. 
10 


218  EXPOSITION  OF  ECCLESIASTES.    [CH.  VII.  28-25. 

ourselves.     Our  Master's  pattern  illustrates  the  rule, 
and  sheds  light  on  every  step  of  our  path. 

23.  AU  this  have  I  proved  by  wisdom.  I  said — /  will 
be  wise;  but  it  was  far  from  me.  24.  That  which  is 
far  off,  and  exceeding  deep,  who  can  find  it  out  ?  25. 
I  applied  mine  heart  (I  and  my  heart  compassed, 
marg.)  to  know,  and  to  search,  and  to  seek  out  wisdom, 
and  the  reason  of  things,  and  to  know  the  wickedness 
of  folly,  everi  of  foolishness  and  madness. 

The  Preacher  turns  again  to  his  own  history.  He 
had  first  exercised  his  wisdom  in  intellectual  research. 
Here  he  soon  found  his  bottom.  Notwithstanding  all 
his  advantages  of  a  comprehensive  understanding — all 
his  extensive  and  multifarious  resources — ivhen  he  said 
he  would  be  wise,  it  was  far  from  him — far  off- — deep, 
deep — exceeding  deep.  He  was  always  opening  some 
new  vein  in  the  golden  mine.  Yet  even  his  powerful 
mind  was  made  to  feel  its  limits,  and  to  cry  out —  Who 
can  find  it  out  ?  "  Such  knowledge  is  too  wonderful  for 
me  ;  it  is  high,  I  cannot  attain  unto  it."  (Ps.  cxxxix.  6.) 

Heavenly  ivisdom  teaches  the  same  lesson,  only  with 
a  deeper  and  more  practical  impression.  Our  highest 
knowledge  is  but  a  mere  atom,  when  compared  with 
the  unsearchable  extent  of  our  ignorance.  The  more 
we  know  of  G-od — his  nature  (Job,  xi.  7) — his  works 
(Ps.  xcii.  5) — his  dispensations  (Rom.  xi.  33),  the  more 
we  are  humbled  in  the  sense  of  our  ignorance.  What 
Calvin  wisely  calls  '  a  learned  ignorance' ' — a  well-in- 

^  Instit.  lib.  iii.  c.  xxi.  §  2.     Afterwards  he  speaks  of  the  eager  ap- 


I 


CH.  VII.  28-25.]    EXPOSITION  OF  ECCLESL 

structed  contentment  to  be  ignorant  on^wit'^^cS  haa^  . 
covered  from  us — this  is  at  once  our  duty  and  our  rest/***' 
There  is  much  that  is  far  off— not  only  from  our  senses, 
but  from  our  understanding — exceeding  deep  to  men — 
even  to  angels.  (1  Pet.  i.  12.)  Nay — the  plainest  sur- 
face needs  Divine  teaching  for  the  practical  knowledge 
of  it. 

Solomon's  disappointment  could  not  be  attributed  to 
any  want  of  heart  in  his  object.  Nothing  could  ex- 
ceed his  indefatigable  industry  in  its  pursuit.  He 
heaps  word  upon  word  to  attempt  some  adequate  con- 
ception of  the  intensity  of  his  ardour.*  '  I  and  my 
heart  turned  every  way — left  no  means  unattempted 
exactly  to  discover  wisdom'  ^ — persevering  in  despite 
of  all  difficulties.  He  was  far  more  stimulated  by  the 
grandeur  of  his  object,  than  disheartened  by  the  diffi- 
culty of  attaining  it.  Nor  was  he  content  with  the 
mere  knowledge  of  facts.  He  would  seek  and  search 
out  principles — the  reason  of  things,  tracing  elBTects  to 
their  causes. 

But  his  interest  was  mainly  fixed  in  knowing  the 
wickedness  of  folly — specially  of  that  sin,  which  bears 
upon  it  the  peculiar  stamp  ai  folly  (Gen.  xxxiv.  7.) — 
yea — that  well  deserves  the  name  of  madness.  For 
what  is  man  living  for  his  own  lusts,  but  the  picture 
of  man  having  lost  his  understanding?  (Hos.  iv.  11.) 
But  in  this  unhallowed  track  he  plunged  himself  into 
perilous  hazard.    Far  better  (as  our  first  parents  found 

petite  for  hidden  knowledge  aa  a  species  of  madness,  c.  xxiil  §  2. — See 
Hooker's  Admirable  Statements,  B.  I  §  2.      , 

'  See  also  Chap.  i.  13-17  ;  vui.  16,  17.  «  Bp.  Reynolds. 


220  EXPOSITION   OF   ECCLESIASTES.         [OH.  VII.  26. 

too  late)  to  hnoiv  nothing  of  evil,  than  to  learn  it  ex- 
perimentally. Far  better  would  it  have  been  for 
Solomon  to  have  known  foolishness  and  madness  by 
observation,  by  the  records  of  conscience,  by  the  testi- 
mony of  the  word,  than  by  the  terrible  personal  ex- 
periment. Who  has  not  need  of  the  prayer — '  Keep 
thy  servant  also  from  presumptuous  sins  "?  ^  (Ps.  xix. 
13.)  Practical  godliness  is  the  keeping  of  the  soul. 
"  He  that  is  begotten  of  God  keepeth  himself,  and  that 
wicked  one  toucheth  him  not."  (1  John,  v.  18.) 

26.  And  I  find  more  hitter  than  death  the  woman^  whose 
heart  is  snares  and  nets,  and  her  hands  as  hands :  who- 
so pleaseth  (he  that  is  good  before,  marg.)  God  shall 
escape  from  her;  hut  the  sinner  shall  he  taken  hy  her. 

We  have  had  many  striking  pictures  of  the  vanity 
of  the  world,  and  its  utter  insufficiency  for  our  happi- 
ness. We  are  now  turning  over  to  another  page  to 
see  the  vileness  of  sin — its  certain  tendency  to  our 
misery  and  ruin.  Solomon  had  often  drawn  this 
graphical  picture  for  the  warning  of  others.  Here  he 
describes  the  apparatus  of  a  fowler  as  the  picture  of 
the  heart  of  the  unprincipled  woman.  Such  a  tissue 
of  snares,  nets,  and  hands  ! — too  subtle  even  for  himself 
— the  wisest  of  the  wise — to  escape  !  It  is  an  affect- 
ing record  in  the  after-page  of  sacred  history — that 
"  among  many  nations  there  was  no  king  like  him,  who 
was  beloved  of  his  God  ;  nevertheless  even  him  did 
outlandish  women  cause  to  err."  (Neh.  xiii.  16,  with 

'  See  Prov.  ii.  18,  19;  v.  T-b  ;  vi.  26  ;  vii.  21-29 ;  ix.  18  ;  xxii.  14; 
xxiii.  27,  28. 


CH.  VII.26.]  EXPOSITION   OF   ECCLESIASTES.  221 

1  Kings,  xi.  1-8.)  But  mark  the  mighty  power  of 
the  temptation  !  Such  a  multitude  of  devices  I  Such 
consummate  skill  in  the  application  of  them  !  the  spell 
of  enchantment  chaining  her  deluded  victims  with 
irresistible  influence ! 

What  then  is  the  escape  from  this  extreme  peril  ? 
Man's  highest  moral  sense — all  his  strength  of  resolu- 
tion— is  absolutely  powerless.  The  Sovereign  grace 
of  God  is  Omnipotent.  Prayer  brings  this  secure 
cover,  and  spreads  it  over  those  who,  like  Joseph  in 
similar  temptation  (Gen.  xxxix.  9,  10),  are  good  before 
him.  'He  that  displeaseth  God  by  walking  in  the 
bye-paths  of  sin,  God  shall  withhold  his  grace  from  him, 
and  he  shall  be  tempted,  and  foiled.  But  whoso  pleaseih 
God  by  walking  in  his  holy  ways,  God  shall  so  assist 
him  with  his  grace,  that  when  he  is  tempted,  he  shall 
escape.^  ^ 

But  the  sinner  shall  be  taken  by  her  (Prov.  11.  19  ; 
xxii.  14) — described  so  fearfully — more  bitter  than 
death  !  We  read  of  the  bitterness  of  death  (1  Sam.  xv. 
32)  ;  and  of  a  worse  bitterness.  "  The  end  of  a  strange 
woman  is  bitter  as  wormwood,  and  her  steps  take 
hold  on  hell."  (Prov.  v.  4,  5.)  '  Death  may  be  sweet- 
ened and  sanctified,  made  a  welcome  and  desirable 
thing  to  a  believer.  But  the  bitterness  of  hell  is  in- 
curable. Death  may  be  honourable,  to  die  in  a  good 
cause,  to  go  to  the  grave  in  peace,  lamented,  desired, 
with  the  sweet  savour  of  a  holy  life,  and  many  good 
works  to  follow  one.  But  for  a  man  to  putrefy  alive, 
under  the  plague  of  impure  lust — to  make  shipwreck 

*  Bp.  Sanderson,  Sermon  on  Prov.  xvi.  7. 


222  EXPOSITION    OF   ECCLESIASTES.    [OH.  VII.  27, 28, 

of  his  honour — to  put  hell  into  his  conscience — to  bury 
his  name,  his  substance,  his  soul  and  body — in  the 
bosom  of  an  harlot — this  is  a  bitterness  beyond  that  of 
death' ' — not  only  separating  the  soul  from  the  body, 
but  separating  soul  and  body  eternally  from  God. 

Such  is  the  poor  deluded  sinner  !  and  on  the  brink 
of  such  frightful  ruin — when  he  loses  his  only  safe 
keeping — watchfulness  over  himself — dependence  upon 
his  God  I  Let  us  once  more  take  this  valuable  lesson 
from  one,  who  eminently  practised  it  himself,  and 
therefore  was  the  better  fitted  to  inculcate  it  upon  us. 
"  I  keep  under  my  body" — said  the  great  apostle — "  and 
bring  it  into  subjection ;  lest  that  by  any  means, 
after  I  have  preached  to  others,  I  myself  should  be  a 
cast-away."  (1  Cor.  ix.  27.) 

27.  Behold  !  this  have  I  found  (saith  the  Preacher) 
counting  one  by  one  to  find  the  account.  28.  Which 
yet  my  soul  seeketh^  but  I  find  not ;  one  man  among  a 
thousand  have  I  found  ;  but  a  woman  among  aU  those 
have  I  not  found. 

Behold  I  a  sad  testimony  he  is  about  to  give.  Con- 
ceive him  looking  at  the  multitude  of  his  courtiers 
standing  before  him — counting  one  by  one  to  find  the  ac- 
count how  many  faithful  and  true — his  soul  seeking,  but 
not  finding  it  clearly  to  his  judgment.  Yet  the  result, 
as  he  could  obtain  it,  found  one  man  among  a  thousand 
only — of  godly  women  amo7ig  them  not  even  wie.  What 
a  contrast  to  his  father's  house  and  court  I     "  Mine 

^  Bp.  Reynolds. 


CII.  vn.29.]         EXPOSITION   OF   ECCLESIASTES.  223 

eyes" — said  the  man  of  God — "are  upon  the  faithful  in 
the  land,  that  they  may  dwell  with  me."  (Ps.  ci.  6.) 

We  cannot  suppose,  that  Solomon's  judgment  of  wo- 
man was  an  universal  sweeping  condemnation.  He 
had  no  difl&culty  to  find  female  virtue  in  its  own  legit- 
imate sphere.  And  many  are  the  testimonies  which 
he  has  given  of  its  value.  ^  Who  would  scruple  to 
adopt  Luther's  judgment,  that '  there  is  nought  on  earth 
so  lovely  as  a  woman's  heart,  with  God's  grace  to  guide 
its  love  '  ?  But  here  his  view  was  evidently  confined 
to  the  walls  of  his  own  harem.  (Comp.  1  Kings,  xi.  3.) 
And  among  the  thousand  "  strange  women  "  (lb.  v.  1) 
dwelling  in  that  crowded  seraglio  he  himself  living  in 
the  open  breach  of  God's  law  (lb.  v.  10) — in  the  gross 
violation  of  marriage  purity — and  casting  away  all  the 
domestic  happiness  of  endeared  affection  and  undivided 
love — how  could  he  expect  to  find  "  the  virtuous  wo- 
man," whom  he  so  beautifully  portrays — "  her  price  far 
above  rubies  "  ?  ^  Here  therefore  he  only  informs  us, 
that,  looking  where  he  had  no  warrant  to  find  the 
jewel — the  result  was  unmingled  disappointment.  And 
such  will  always  be  the  fruit  of  sin.  Child  of  God  I 
Be  thankful  for  the  bitterness  of  the  draught  from  the 
"  broken  cistern,"  as  the  weaning  discipline,  that  turns 
your  heart  back  to  your  God. 

29.  Lo!  this  only  have  I  f mind,  that  God  hath  made 
man  upright;  bid  they  have  sought  out  many  inven- 
tions. 

This  is  a  most  important  verse.     It  opens  up  to  us 

*Prov.  xii.  4;  xiv.  1  :  xviii.  22  ;  xix.  14;  xxxL  10-31. 
''lb.  xxxi.  10-31,  ut  supra. 


224  EXPOSITION    OF   ECCLESIA8TES.         [CH.  VII.  ii*. 

an  hidden  mystery — man's  original,  and  his  awful  apos- 
tasy from  it — how  God  mode  man — how  man  unmade 
himself.  Lo  !  Thus  the  Preacher  calls  our  attention 
to  his  humbling  discovery.  All  his  other  discoveries 
were  absorbed  in  this  one.  This  only  have  I  found. 
All  the  streams  of  wickedness  were  beyond  the  ken  of 
his  sight.  But  he  saw  enough  to  trace  the  direful  fall 
as  the  fountain-head  of  corruption.  Man  is  indeed 
'  very  far  gone' — as  far  as  possible — '  from  original 
righteousness.'^  'When  the  progenitors  of  our  race 
came  from  the  forming  hand  of  their  Creator,  they 
were  the  subjects  of  perfect  intellectual  and  moral  rec- 
titude. There  was  no  distortion  in  the  understanding, 
no  obliquity  in  the  will,  no  corruption  in  the  affections. 
There  was  perfect  truth  in  the  mind,  perfect  purity  in 
the  heart,  perfect  practical  holiness.  They  were  "made 
in  the  image  and  likeness  of  God  "  himself,  which,  ac- 
cording to  the  apostle,  consisteth  "in  knowledge,  right- 
eousness, and  true  holiness.''  Otherwise  than  this  man 
could  not  be  made  by  a  pure,  holy,  and  benevolent 
Being.'  = 

Such  was  mxin — made  upright.  Yet  "  being  in  hon- 
our, he  abideth  not.  How  is  the  gold  become  dim, 
and  the  most  fine  gold  changed !"  (Ps.  xlix.  12  ;  Lam. 
iv.  1.)  How  different  from  the  holy  creature  which 
came  out  of  his  Maker's  hands !  Why  he  decreed  his 
fall,  so  that  without  this  decree  of  his  will  it  could  not 
have  been — we  dare  not  ask.  Suffice  it  to  know,  that 
if  he  so  far  permitted,  as  not  to  prevent  it,  he  was  in 

^  Art.  ix,     Quam  longissime. 

'Wardlaw;  Gen.  i.  26,  27,  with  Eph.  iv   24. 


on.  VII.  290         EXPOSITION   OP   ECCLESIASTES.  225 

no  degree  the  cause  of  it.  He  did  not  drop  the  poison. 
Nor  did  he  withdraw  from  him  the  original  gift  of  in- 
tegrity. On  the  other  hand,  he  was  not  bound  un- 
changeably to  confirm  him  in  this  gift,  to  restrain  his 
will,  or  to  force  upon  him  that  Omnipotent  grace,  of 
which  he  felt  no  need,  which  he  had  no  desire  to  seek  ; 
yet  which — had  he  sought  it — might  have  been  his  vic- 
tory. *  It  was  therefore  as  clear,  that  God  was  with- 
out fault,  as  that  man  was  the  maker  of  his  own  evil.'  ^ 

We  have  entered  upon  this  trackless  path  with  fear 
and  trembling.  '  I  sought' — said  the  godly  Augustine 
— '  whence  evil  should  be,  and  I  sought  ill.  Nor  did  I 
see  that  evil,  which  was  in  that  very  inquiry  of  mine.'  * 
All  we  know  is — "  An  enemy  hath  done  this."  (Matt, 
xiii.  28.)  The  origin  of  the  evil  was  in  Satan's  heart. 
Man's  responsibility  was  his  consent  to  it — his  abuse 
of  his  own  free  will,  not — like  God's — unchangeably 
holy,  but  mutable — even  in  its  highest  strength  of  up- 
rightness. Here  therefore  was  a  voluntary  act — the 
free  choice  of  his  independent  will ;  and  therefore  wil- 
ful apostasy  from  God.  Thus  man  in  the  exercise  of 
his  own  free  will  became  the  author  of  his  own  ruin. 

Nor  let  us  suppose  that  we,  under  more  favourable 
circumstances,  might  have  prevented  the  evil.  They 
sought  out — our  first  parents,  and  their  whole  posterity 
with  them.  For  the  whole  race  was  in  their  loins,  as 
Levi  was  in  tlie  loins  of  Abraham.*  All  therefore 
were  made  responsible,  as  sharers  of  the  corruption.* 

*  Beza.  *  Confess,  b.  vii.  c.  5. 

=>  See  Heb.  vii.  8,  9. 
* '  We  hold  it  for  certain,  that  in  regard  to  human  nature,  Adam 
wa.s  not  merely  a  progenitor,  iMit,  fis  it  were,  a  root,  and  that  accord- 
10* 


226  EXPOSITION  OF   ECCLESIASTES.         [CH.  VII.  29. 

The  judgment  was  pronounced — not  only  on  the  indi- 
vidual ojffender,  but  upon  the  guilty  race  to  the  end. 
As  punishment  is  the  consequence  of  sin,  how  could 
they  be  punished  in  Adam,  if  in  some  way  they  had 
not  sinned  in  him  ?  ^  We  cannot  dispute  against  facts. 
We  see  the  present  punishment  of  Adam's  sin  in  every 
child  of  his  race — a  punishment,  which  we  trace  back 
clearly  to  the  moment  of  his  fall.  As  Pascal  remarks 
— '  Without  this  incomprehensible  mystery,  we  are  our- 
selves incomprehensible  to  our  own  mind.  The  clue 
which  knits  together  our  whole  fortune  and  condition, 
takes  its  turn,  and  plies  in  this  amazing  abyss ;  inso- 
much that  man  will  appear  no  less  inconceivable  with- 
out this  mystery,  than  this  mystery  appears  inconceiv- 
able to  man.'  ^ 

TJwy  have  sought  out  many  inventions  to  fall  away 
from  God.  Man's  discontent  with  the  happiness  which 
God  hath  provided  for  him-^this  was  his  first  inven- 
tion,^ Hence  he  fancied  a  higher  perfection  than  that 
in  which  he  had  been  confirmed.  Hence  he  yielded  to 
follow  the   new  way,  which  Satan  and  his  deceived 

ingly  by  his  corruption,  the  whole  human  race  was  deservedly  vitiated. 
From  a  corrupt  root  corrupt  branches  proceeding,  transmit  their  cor- 
ruption to  the  branches  which  proceed  from  them.'— CbZvm's  I/iftitutes, 
b.  ii.  c.  i.  6,  7.  '  Our  first  parents  would  needs  follow  the  desires  of 
their  own  hearts  :  and  we.  their  sinful  posterity,  do  nothing  but  devise 
further  means  of  our  own  ruin.'— Bp.  Hall. 

^  Gen.  ii.  17,  with  Horn.  v.  12  ;  1  Cor.  xv.  22. 

'  Thoughts,  chap.  iii. 

^ '  He  hath  entangled  himself  with  an  infinity  of  questions  — Doiiay 
Version.  They  seek  dy verse  sotylties.' — Coverdale.  Taylor's  Hebrew 
CoTwordance  gives  our  version — '  invention,  Ecc.  vii.  29'  something 
newly  found  —a  principle  in  his  nature  unknown  before— some  new 
mode  of  obtaining  happines^. 


CH.  VII.  29.1         EXPOSITION   OF   ECCLESIASTES.  227 

heart  had  placed  before  him — despising  his  Creator's 
law — suspecting  his  truth — nay,  even  aspiring  to  share 
his  Sovereignty.  This  first  invention  was  the  parent 
of  the  many — all  marked  by  the  same  falsehood,  folly, 
and  impiety — all  flowing  out  of  the  bottomless  depths 
of  the  heart  alienated  from  God,  full  of  windings  and 
turnings — "  turning  every  one  to  his  own  way."  (Isa. 
liii.  6.)  All  sin  is  only  a  form  of  self-love,  instead  of 
the  love  of  God.  The  many  inventions  take  the  throne 
in  turn.  Former  vanities  soon  produce  the  weariness 
of  disappointment,  others  step  into  their  places,  so  that 
this  usurped  dominion  is  changed  only,  not  subdued. 
Man  is  constantly  meddling  with  endless  questions  in- 
stead of  the  path  of  duty — the  way  of  safety — the  one 
only  way  to  God.  Never  can  he  charge  God.  Let 
him  cast  all  the  blame  upon  himself,  and  cast  himself 
upon  the  second  Adam  for  restoration. 

But  what  is  the  present  picture  ?  No  ruin  is  to  be 
compared  with  this  sad  sight — man's  original  upright- 
ness 'in  his  great  fall  utterly  robbed  and  spoiled.' * 
The  whole  evil  is  in  the  man,  and  the  whole  of  man  is 
in  the  evil.  If  the  people,  who  had  seen  the  glory  of 
the  first  temple,  wept  when  they  beheld  the  glory  of 
the  second,  only  because  it  was  inferior  in  external 
magnificence ;  ^  might  there  not  well  be  "  a  fountain 
of  tears  "  drawn  out  by  the  sight  of  the  first  spiritual 
temple  in  its  "  perfection  of  beauty" — totally  defiled — 
yea,  made  a  temple  of  Satan  ? 

Blessed  be  God  I     He  has  provided — not  restoration 


*  Bp.  Reynolds  On  the  Passions^  chap,  xxxvi. 
'Ezra,  iii.  12,  13. 


228  EXPOSITION   OF   ECCLESIASTES.  [CH.  VII.  29. 

only — but  complete  security.  '  To  Adam  he  gave  the 
power  to  live,  if  he  would.  To  the  faithful  he  has 
given  the  will,  that  they  might  live.  To  him  he  gave 
a  happiness,  from  which  he  could  fall.  To  us  he  has 
given  a  state  of  grace  and  happiness,  which  we  cannot 
lose.'i 

And  then — it  will  not  always  be  as  now.  "  We,  ac- 
cording to  his  promise,  look  for  new  heavens  and  a 
new  earth,  wherein  dwelleth  righteousness."  (2  Pet. 
iii.  13  ;  Rev.  xxi.  1-4.)  Man  will  then  be,  as  before, 
the  temple  of  God  ;  only  in  undefiled  holiness,  and  in- 
conceivable glory.  If  our  first  state  was  good,  even 
when  mutable  ;  how  much  more  blessed,  when  it  shall 
be  confirmed  in  unchangeable  standing,  and  infinite 
enjoyment ! 

*  Cartwright. 


CM.  7III.  1.]         EXPOSITION   OP   ECCLESIASTES.  2^ 


CHAPTER  VIII. 

1.  Who  is  as  the  wise  man  ?  And  who  knoweth  the  in- 
terpretation  of  a  thing  ?  A  man^s  vnsdom  malceth 
his  fojGe  to  shine^  and  tlie  boldness  of  his  faxie  slwR  he 
changed. 

Two  things  Solomon  had  desired  to  seek  out — ivisdom 
and  folly  (chap.  vii.  25).  The  latter  he  had  known  to 
his  cost,  and  most  faithfully  has  he  described  it.  He 
now  adverts  to  the  former —  Who  is  as  the  tvise  man  ? 
There  is  no  one  to  be  set  by  him,  however  splendidly 
endowed,  rich,  noble,  or  learned.  "  Wisdom  is  the 
principal  thing"  (Prov.  iv.  7) — worth  all  the  pains  of 
prayer  and  diligence  to  gain  and  to  hold  fast.  If  it 
is  anything,  it  is  everything.  A  matchless  gift  I  The 
Preacher  cannot  restrain  his  burst  of  admiration — 
Who  is  as  the  ivise  man  ? 

But  it  is  the  practical  quality  that  we  chiefly  regard 
— to  know  the  interpyxtation  of  a  thing.  The  Apostle 
distinguishes  between  "  the  gift  of  tongues,  and  the  in- 
terpretation of  tongues."  (1  Cor.  xii.  10.)  To  have 
the  gift  of  communicating  the  treasure  is  far  more  val- 
uable than  the  mere  personal  benefit.  The  interpreter 
— one  who  can  expound  the  mind,  the  word,  the  ways, 
the  works  of  God — is  "  one  among  a  thousand  "  (Job, 
xxxiii.  23) — one  very  rarely  to  be  found.  In  the  field 
of  science  the  gifts  of  wisdom  and  interpretation  are 
distinct.     Many  a  man   may  see  clearly  through  his 


230  EXPOSITION   OF   ECCLESIASTES.  [CIJ.  VIII.  1. 

own  optics  ;  but  he  has  no  talent  to  remove  the  cloud, 
that  obstructs  his  brother's  vision. 

The  ivisdom,  here  so  highly  commended,  as  a  mere 
intellectual  quality  has  no  practical  influence.  But  as 
a  heavenly  principle,  it  makes  the  face  to  shine  from  in- 
tercourse with  a  brighter  world.  There  is  not  indeed 
— as  in  the  cases  of  Moses  and  Stephen  (Ex.  xxxiv. 
29  ;  Acts,  vi.  15) — any  external  glory.  But  the  Lord 
fulfils  his  own  promise — I  "  will  beautify  the  meek 
with  salvation "  (Ps.  cxlix.  4.)  "  Holiness  to  the 
Lord"  stamps  the  profession  with  a  Divine  lustre. 
Godliness  is  never  long  without  making  itself  seen. 
If  it  be  too  humble  to  court  the  eye,  it  is  too  active  to 
escape  it.  Are  we  not  all  more  or  less  moulded  into 
the  spirit  of  our  society  ?  What  a  moulding  of  holi- 
ness must  there  be  in  fellowship  with  God — '  walking 
in  the  light,  as  he  is  in  the  light  !'^  What  a  weight  of 
holy  character  must  be  the  result !  This  is  induced  a 
religion — not  only  convincing  by  its  consistency,  but 
attractive  by  its  loveliness. 

Lord  Bacon  beautifully  describes  the  diversified  in- 
fluence of  this  practical  principle — '  If  a  man  be  gra- 
cious and  courteous  to  strangers,  it  shews  that  he  is  a 
citizen  of  the  world,  and  that  his  heart  is  no  island 
cut  off  from  other  lands,  but  a  continent  that  joins  to 
them  ;  if  he  be  compassionate  towards  the  afflictions 
of  others,  it  shews  that  his  heart  is  like  the  noble  tree, 
that  is  wounded  itself  when  it  gives  the  balm  ;  if  he 
easily  pardons  offences,  it  shews  that  his  mind  is 
planted  above  injuries,  so  that  he  cannot  be  shot ;  if 

See  1  Jolin,  i.  3-7, 


CH.  VIII.  2.]          EXPOSTTIOX   OF    ECCLESIASTES.  231 

he  be  thankful  for  small  benefits,  it  shews  that  he 
weighs  men's  minds,  and  not  their  trash  :  but  above 
all,  if  he  have  St.  Paul's  perfection,  that  he  would 
wish  to  be  an  anathema  from  Christ  for  the  salvation 
of  his  brethren,  it  shews  much  of  a  Divine  nature,  and 
a  kind  of  conformity  with  Christ  himself.' ' 

One  display  of  this  Divine  transformation  may  be 
seen  in  the  clmnge  of  tJw  boldness  of  our  face.  Once  it 
was  hard  and  stern  loftiness.  Now,  without  losing 
one  atom  of  its  firmness,  it  melts  down  into  humility. 
Moses,  when  occasion  warranted,  could  shew  the  bold- 
ness of  his  face.  Yet  his  habitual  course  was  the 
change  of  this  boldness,  as  one,  who  "  was  very  meek 
above  all  the  men  which  were  upon  the  face  of  the 
earth."  (Ex.  xxxii.  26-28,  with  Num.  xii.  3.)  How 
fine  and  perfect  the  contrast  in  our  Divine  Master, 
when  the  boldness  of  face  awed  the  buyer  and  seller  in 
the  temple  ;  and  yet  he  could  change  it  for  the  exer- 
cise of  a  Teacher  "  meek  and  lowly  in  heart."  (John, 
ii.  15,  with  Matt.  xi.  29.)  It  is  however  only  when 
the  face  shims  under  heavenly  influence,  that  the  stur- 
diness  of  Christian  confidence  will  be  fully  set  out. 
The  combination  is  perfect — '  heaven  upon  earth  to 
have  a  man's  mind  move  in  charity,  rest  in  Providence, 
and  turn  upon  the  poles  of  truth,' ^ 

2.  I  counsel  thee  to  keep  the  King^s  commandment ;  and 
that  in  regard  of  the  oath  of  God. 

Having  commended  ivisdom  in  its  bright  shining 

*  Essays  On  Goodness.  See  further  examples,  Job.  xxix.  8-10.  Dan. 
vi.  4.  5.  »  Lord  Baon's  E^-m/s  On  TnUh. 


232  EXPOSITION   OF  ECCLESIA8TES.         [CU.  VIII.  2. 

beauty,  he  now  enforces  some  of  its  practical  rules. 
Loyalty  is  a  component  part  of  Christian  obedience. 
(Tit.  iii.  1.)  The  command — "  Render  unto  Cassar 
the  things  that  are  Caesar's,"  stands  upon  the  same 
ground  as  — "  Unto  God  the  things  that  are  God's." 
(Matt.  xxii.  21.)  The  preacher  speaks  with  authority 
— I  counsel  thee^  to  keep  the  King^s  commandment — to 
observe  the  mouth  of  the  King  (Heb.  Ps.  ciii.  20,  21), 
as  '  the  angels  behold  the  face  of  God,'  the  mark  of 
their  constant  readiness  to  execute  his  first  commands. 
This  obedience  has  respect  to  the  oath  of  God.  If 
there  be  no  outward  covenants,  as  in  days  of  old  ;^ 
the  solemn  obligation  still  remains  to  those  who  stand 
to  us  in  the  place  of  God.  '  All  Authority ' — Bp. 
Taylor  reminds  us — '  descends  from  God,  and  our  su- 
periors bear  the  image  of  the  Divine  power,  which 
God  imprints  on  them  ;  which  whoso  defaceth  shall  be 
answerable  for  the  defacing  of  the  King's  image. 
And  in  the  same  manner  will  God  require  it  at  our 
hands,  if  we  despise  his  authority,  upon  whomsoever 
he  hath  imprinted  it.'^ "  This  was  St.  Paul's  argument 
for  our  obedience — "  The  powers  that  be  are  ordained 
of  God."  (Rom.  xiii.  1-5.  Comp.  1  Pet.  ii.  13.) 

Yet  no  earthly  sovereign  can  claim  the  right  of  ab- 
solute obedience.  '  The  law  of  the  land  ought  not  to 
be  made  our  standard  of  moral  right  and  wrong.'  * 

*  An  ellipsis — something  to  be  supplied — implying  special  emphasis. 
—Comp.  Ps.  cxx.  7,  V,  2. 

»  Comp.  1  Chron.  xi.  3  ;  2  Chron.  xv.  12-15  ;  Neh.  ix.  38 ;  x.  29  ; 
1  Kings,  ii,  43. 

'  Ucly  Living^  c.  iii.  s.  1. 

*  Abp.  Whately's  Lessons  on  the  British  ComtitiUion. 


CH.  VIII.5J-C.]       EXPOSITION   OF   EC CLE8IASTES.  233 

(Dan.  iii.  16-18  ;  vi.  10.  Acts,  iv.  19  ;  v.  29.)  The 
Babylonish  confessors,  and  the  Apostles  of  Christ, 
shewed  themselves  to  be  servants  of  God  by  their 
very  act  of  disobedience  to  man.  The  service  of  man 
must  ever  be  subordinated  to  the  supreme  claims  of 
the  service  of  God.  To  God,  the  oath  of  allegiance 
is  bound  indissolubly.  Soul  and  body  are  alike  the 
purchase  of  the  Son  of  God.  (Ps.  cxix.  106,  with  1 
Cor.  vi.  19,  20.)  Where  therefore  man's  command  is 
contrary,  we  must  shew  respectful  but  unflinching  de- 
termination. '  The  case ' — as  a  valuable  Christian 
writer  determines — '  does  not  admit  of  argument. 
The  course  is  distinct  and  clear.  The  will  of  God  is 
the  simple  and  absolute  rule.  Whatever  is  not  in 
exact  consistency  with  this  is  sin.  God  alone  is 
worthy  of  homage.  His  law  is  the  supreme  and  only 
guide,  from  which  there  is  no  appeal,  and  which  ad- 
mits of  no  rival.' ^  The  throne  must  be  for  the  Great 
King.  The  second  place  would  be,  as  if  we  cast  him 
out,  and  "  would  not  have  him  to  reign  over  us." 
(Luke,  xix.  14.) 


Be  not  hasty  to  go  out  of  his  sight ;  stand  not  in  an 
evil  thing,  for  he  doeth  whatsoever  pleaseth  him.  4. 
WJiere  the  ivord  of  a  King  is,  there  is  power  :  and 
who  may  say  unto  him —  What  doest  thou  ?  5.  Who- 
so heepeth  the  commandment  shaR  feel  no  evil  thing  : 
and  a  wise  rnan^s  heart  discerneth  both  time  and  judg- 
ment. 

*  Dr.  Abercrombie's  Essays  and  Tracts,  p.  299. 


234  EXPOSITION   OF   ECCLESIASTES.       [CH.  YIII.  3-5. 

These  wise  and  important  rules  have  a  special  refer- 
ence to  despotic  power — The  standing  daily  before 
the  King  (1  Kings,  x.  8  ;  Esth.  i.  14)  was  the  mark  of 
obedient  readiness.  Hastiness  therefore  to  go  out  of 
his  sight  would  be  an  insolent  or  disrespectful  taking 
offence,  seeming  to  fling  off  all  allegiance.  If  there 
has  been  an  evil  thing — inadvertently  or  wilfully — 
stand  not  in  it.  There  is  little  hope  of  escape.  The 
same  rule  he  elsewhere  gives — "  If  thou  hast  done 
foolishly  in  lifting  up  thyself,  or  if  thou  hast  thought 
evil,  lay  thine  hand  upon  thy  mouth."  ^  '  Kings,  as 
the  Proverb  says,  have  many  eyes,  many  ears,  many 
and  long  hands.' ^  Instant  confession  is  far  better 
than  standing  out.  Where  the  word  of  a  King  is,  there 
is  pnocr.  The  Autocrat — whether  he  be  good  or  bad 
— whether  he  be  a  Solomon  (1  Kings,  ii.  29-46)  or  an 
Herod  (Matt.  xiv.  9,  10)  is  without  control.^  He 
doeth  whatsoever  pleaseth  him,  and  ivho  may  say  uiito 
him —  What  doest  thou  ?  A  conscientious  counsellor 
is  bound  in  faithfulness  to  his  Sovereign  and  to  the 
interests  of  his  country.  He  may  therefore  in  cases 
of  wilful  or  inadvertent  wrong,  be  constrained  to  a 
firm  protest  at  all  hazards —  What  doest  thou  ?  *  But 
in  the  ordinary  course — quiet  obedience — Tceephig  tJie 

*  Prov.  XXX.  32.     See  also  Chap.  x.  4. 
^  Lavater  i?i  loco. 

^  Prov.  XXX.  31 ;  Dan.  v.  19. 

Sic  volo  ;  sic  jubeo  ;  stat  pro  ratione  voluntas. 
'  I  will  this— I  command  that— No  hesitation— my  will  is  law.'— Dr. 
A.  Clark,  m  loco. 

*  See  2  Sain.  xxlv.  3. 


Cll.  Vin.8-5.]      EXPOSITION   OF   ECCLESIASTES.  235 

commaiidment,  and  marking  the  time,  is  the  best  secu- 
rity. Thus  Esther  in  prudent  submission  preferred 
her  anxious  request.  And  "  by  the  good  hand  of  her 
God  upon  her,"  she  was  preserved  from  feeling  evil, 
and  honoured  as  the  Saviour  of  her  people.  (Esth.  v. 
1-8.)  Indeed  the  indemnity  from  evil  gives  great  en- 
couragement to  this  path  of  godly  confession.  Moses 
felt  no  evil  from  Pharaoh — nor  Samuel  from  Saul — nor 
Elijah  from  wicked  Ahab.  And  even  the  exceptive 
cases — where  outward  injury  was  sustained,  could  not 
be  said  to  have  been  charged  with  evil,  when  the  crown 
of  martyrdom  was  the  result. 

'  The  Apostolical  precepts' — as  has  been  well  observed 
— '  are  just  those  of  Solomon  in  a  more  extended  form. 
The  same  counsel  is  given.  It  is  enforced  by  the  same 
considerations  of  "  wrath  and  conscience."  And  the 
same  means  are  prescribed  for  shunning  the  severity  of 
the  ruling  powers — called  by  Solomon  keeping  the  com- 
mandments— by  Paul — "  doing  that  which  is  good." '  ^ 

But  we  speak — not  only  of  the  courtiers,  or  the  im- 
mediate attendants  of  the  earthly  Sovereign.  Who  of 
us  does  not  lie  under  a  primary  obligation  to  the  "  King 
of  kings  "  ?  If  it  be  an  honourable  "happiness"  (Comp. 
1  Kings,  X.  8)  to  stand  continually  before  him ;  yet 
what  carefulness — what  reverence — what  implicit  sub- 
jection— what  ready  obedience  is  required !  Never 
for  a  moment  let  us  stand  in  the  evil  thing — "  I  have 
sinned  against  heaven  and  in  thy  sight"  (Luke,  xv.  21)  : 
let  this  be  the  breathing  of  instant  and  hearty  confes- 
sion.    Think  of  the  power  of  ike  King^s  luord,  "  who 

Wardlaw,  with  Eom.  xiii.  1-7. 


23G  EXPOSITION   OF  ECCLESIASTES.      [CH.  Ylll.jJ-fi. 

can  destroy  both  body  and  soul  in  hell."  (lb.  xii.  4,  5.) 
Think  of  his  absolute — sovereign  rule — "  all  the  inhab- 
itants of  the  earth "  (such  was  the  confession  of  the 
Heathen  Monarch)  "  are  reputed  as  nothing ;  and  he 
doeth  according  to  his  will  in  the  army  of  heaven,  and 
among  the  inhabitants  of  the  earth  ;  and  none  can  stay 
his  hand,  or  say  unto  him,  What  doest  thou  ?"  (Dan. 
iv.  35.  Comp.  Job.  ix.  12.) 

This  path  of  keeping  the  commandment  will  preserve 
us  from  feeling  evil.  Every  command  bears  the  stamp 
of  infinite  tenderness  and  love.  Not  one  is  supernu- 
merary. Yet  our  course  must  not  be  one  command 
standing  upon  the  ruins  of  another  ;  but  the  exercise 
of  godly  wisdom — just  where  the  Lord  has  marked  out 
our  path,  there  to  lay  ourselves  out  for  him.  And  this 
indeed  is  a  most  precious  means  of  grace,  opening  to 
us  the  mystery  of  the  Christian's  joy.^  '  This  keeping 
God's  commandment,^  writes  Bp.  Taylor — '  is  rewarded 
with  keeping  Gods  commandments.  ^  And  in  this  world 
God  hath  not  a  greater  reward  to  give.  For  so  the 
soul  is  nourished  up  to  life  ;  so  grows  up  with  the  in- 
crease of  God  ;  so  it  passes  on  to  a  perfect  man  in 
Christ ;  so  it  is  consigned  for  heaven  ;  and  so  it  enters 
into  glory.  For  glory  is  the  perfection  of  grace,  and 
when  our  love  to  God  is  come  to  its  state  and  perfec- 
tion, then  we  are  within  the  circle  of  a  diadem,  and 
then  we  are  within  the  regions  of  felicity.' ' 

Indeed  the  most  trifling  details  of  our  ever-day  obe- 
dience   become    the    stepping-stones  to   our  highest 

See.  Isa.  Ixiv.  5.  "  See  Ps.  cxix.  55.  56. 

Apples  of  Sodom. 


CH.  VIII.  8-5.]       EXPOSITION   OF   ECCLESIASTES.  237 

Christian  privileges.  Difficulties  will  arise,  as  the  ex- 
ercise of  needful  discipline,  and  calling  for  sound 
judgment  to  guide  us  through  them  wisely  and  practi- 
cally. The  King's  commandment — when  to  keep — 
when  to  resist  it — the  right  manner  of  keeping  or  re- 
sisting— this  is  sometimes  a  time  and  judgment  calling 
for  great  discernment.  It  is  not  man's  natural  pru- 
dence that  sufficeth;  It  is  the  luise  man^s  heart — the 
heart  enlightened  by  the  knowledge  of  God  and  his 
will — the  heart  possessed  by  "  the  Spirit  of  wisdom" — 
here  alone  is  the  safe  discernment. 

Too  often  in  the  ordinary  course  we  encumber  the 
path  with  difficulties  of  our  own  framing.  Sincere 
Christians  are  not  always  wise.  The  husbandman 
never  fails  to  discern  the  time.  He  never  mistakes  the 
season  for  the  plough,  the  seed-time,  and  the  harvest. 
But  in  "  God's  husbandry"  (1  Cor.  iii.  9)  how  few  seem 
to  discern  the  value  of  the  season ! — how  much  the 
well-timing — whether  in  saying  or  doing — adds  to 
beauty  and  effect!  (Prov.  xv.  23  ;  xxv.  11.)  The  com- 
mand— "  Be  instant"  (2  Tim.  iv.  2),  is  with  many 
Christian  professors  rather  an  excuse  for  being  "  out 
of  season"  than  a  motive  for  being  "  in  season."  They 
feel  it  quite  enough  to  have  acted  rightly  in  the  sub- 
stance of  a  duty,  and  they  have  little  care  about  the 
wrongness  of  time  and  manner  in  doing.  We  may 
therefore  sometimes  feel  evil  even  in  the  profession  of 
keeping  the  commandment.  Want  of  discernmeni  may 
bring  us  into  some  of  the  many  bye-paths  of  self-will 
or  self-delusion.  There  may  be  danger  in  fleeing 
from  the  temptations  of  the  world,  of  fleeing  from  its 
duties.      We  may  possibly  be  neglecting  immediate 


238  EXPOSITION  OF  ECCLESIASTES.      [CH.  VIII.  6, 7. 

duties  for  extraordinary  service ;  forgetting  that  the 
soldier's  place  is  in  his  ranks,  and  that  no  impulse  of 
his  own  courage  can  justify  him  in  rushing  out  of  his 
own  proper  position  for  some  unexpected  occasion  of 
exploit.  So  many  indeed  and  so  plausible  are  the 
devious  paths,  that  can  we  help  feeling  the  daily  need 
and  value  of  the  prayer — "  Teach  me  good  judgment 
and  knowledge  ;  for  I  have  believed  thy  command- 
ments" ?  (Ps.  cxix.  66.)  Carefulness  of  others  will 
often  cast  the  light  of  holy  simplicity  upon  our  own 
path.  In  the  calculations  of  the  day,  always  take 
trials  into  the  account.  They  will  come  as  one  view 
— one  exercise — of  his  love  ;  not  to  consume,  but  to 
prove  and  purify,  our  faith.  They  will  come  too  with 
the  precious  promise — "  If  any  man  lack  wisdom,  let 
him  ask  of  God,  who  giveth  to  all  men  liberally,  and 
upbraideth  not ;  and  it  shall  be  given  him."  (Jam.  i. 
5.)- 

6.  Because  to  every  purpose  there  is  time  and  Judgment, 
therefore  the  misery  of  man  is  great  upon  him.  7. 
Fbr  he  knoweth  not  that  which  shall  he :  for  who  can 
tell  him  when  it  shall  he  "^ 

Solomon  had  already  shewn — that  there  is  a  time 
and  judgment  to  every  purpose — a  special  time,  and  a 
special  application.^  All  things  are  in  the  hand  of  a 
wise  Sovereign.  '  There  comes  to  be  a  critical  nick 
of  time,  into  which  such  and  such  things  must  fall,  and 
into  no  other.' ^     A  wise  man^s  heart  discerneth,  and 

*  See  Chap.  iii.  1-8. 

'  Howe's  Principles  of  the  Oracles  of  God.,  Works,  vii.  212. 


CH.  VIII.  r,,7.]      EXPOSITION  OF  ECCLESIASTES. 

therefore  iraproveth  this  time.  But  the  mass  of  man- 
kind— through  weakness  or  perverseness — discern  it 
not.  And  therefore  in  the  neglect  of  improvement  it 
becomes  the  occasion  of  greater  misery.  Great  indeed 
is  the  mischief  of  this  .neglect.  In  common  life  valu- 
able opportunities  of  improvement  pass  away  without 
a  harvest.  The  future  is  under  a  cloud.  He  hnowetli 
not  that  which  shall  be.  If  God  does  not  teach,  no  one 
can  tell  him  when  it  shall  he. 

All  concerning  us  is  determined  in  the  counsels  of 
God,  and  all  m  judgment.  The  time  is  the  best  time, 
because  it  is  God's  time.  It  is  a  solemn  thought  to  us 
all — most  precious  to  the  Christian — that  each  of  us 
has  been  in  the  mind  of  God — the  subject  of  the 
thoughts  of  God — from  all  eternity.  Every  particle 
of  our  being — every  trial — every  step  in  our  journey 
— the  most  minute  as  well  as  the  most  important — 
everything  has  been  marked  with  the  stamp  of  the 
Divine  purpose.  And  what  a  dignity  does  it  give  to 
the  veriest  trifle  of  circumstance  or  work  I  Yet  what 
can  be  called  a  trifle,  that  is  a  link  in  the  purpose 
of  the  great  Sovereign  ? 

But  how  little  does  man  conceive  the  responsibility 
of  indiff'erence  to  the  purpose  of  God  !  The  evil  of 
this  wilful  ignorance  in  the  concerns  of  eternity  is 
ruinous  beyond  all  calculation — God's  ^me  of  mercy — 
his  "accepted  time"^ — how  bright  is  the  sunshine  of 
every  moment !  But  let  it  be  neglected — great  indeed 
will  be  the  misery.  "  The  door"  once  "  shut,"  is  shut 
for  ever.  (Matt.  xxv.  10.  Luke,  xiii.  24-28.)     Friends 

•  Ps.  xxxii.  6.    Isa.  Iv.  6.   2  Cor.  vi.  2. 


240  EXPOSITION   OF   ECCLESIASTES.      [CH.  VIII.  6.  7. 

all  gone — left  alone  with  devils — no  hope — no  rest — 
nothing  but  eternal  despair!  The  soul,  capable  of 
the  eternal  enjoyment  of  God,  lost  beyond  remedy  ! 
Better  never  to  have  had  the  time,  than  to  have  had  it, 
and  not  known  it.  One  can  hardly  imagine  tears  too 
bitter — groans  too  deep — fears  too  awful.  We  seem 
to  shrink  from  the  conviction  of  what  we  know  to  be 
the  fact  and  history  of  every  moment — Souls  lost  for 
eternity ! 

We  long  to  sympathize  with  the  Saviour's  weeping 
lamentation — "  If  thou  hadst  known  !"  (Luke,  xix.  41, 
42.)  The  sentence  is  left  unfinished,  as  if  the  tears  in- 
terrupted his  speech,  or  melted  it  away  in  more  speak- 
ing silence.  And  were  these  vain  and  causeless  tears  ? 
They  dropped  from  the  most  intellectual  and  compre- 
hensive eye — from  the  most  tender,  bleeding  heart. 
They  told  how  great  the  misery  of  man,  despising  or 
neglecting  his  time — his  day  of  grace.  Oh,  sinner  !  be 
persuaded  to  turn  now.  To-morrow  is  with  God — in 
eternity. 

Much  indeed  of  the  future  is  far  beyond  the  keenest 
and  most  sagacious  eye.  What  or  when  it  shall  he — is 
our  present  exercise.  But  prayer  and  diligence  will 
bring  the  light  in  God's  fittest  time.  Meanwhile  this 
ignorance  does  not  touch  our  security,  or  cloud  our 
confidence.  ''We  know  that  all  things" — including 
the  whole  universe — the  mightiest  as  well  as  the 
weakest  movement — the  chastening  as  well  as  the 
liealing — the  sharp  as  well  as  the  gentle — all  combine 
for  the  one  grand  issue — our  present  and  eternal  good. 
(Rom.  viii.  28.)  Rich  indeed  must  be  the  portion, 
that  includes  death  in  its  treasures — not  as  a  bar*  to 


en.  VIII.  8.]         EXPOSITION   OF   ECCLESIASTES.  241 

keep  us  out,  but  as  a  bridge,  by  which  we  pass  over, 
and  possess  our  inheritance.  Thus  the  certainty  of 
death  assures  the  certainty  of  heaven.  Both  worlds 
are  provided  for — "  things  present,  and  things  to  come 
— all  are  ours."  (1  Cor.  iii.  22.)  Whatever  be  the 
threatening  trial,  '  the  sure  testimony  of  God,  received 
in  humble,  realizing,  obedient  faith,  is  the  only  remedy 
for  the  evil.'  ^ 

8.  There  is  no  man  that  hxdh  power  over  tlie  spirit  to 
retain  tJie  spirit;  neither  hath  he  power  in  tJve  day  of 
death  ;  and  there  is  no  discharge  in  that  ivar,  neither 
shall  luicJcedness  deliver  those  that  are  given  to  if. 

One  event — specially  stamped  with  uncertainty,  but 
linked  with  the  Divine  purpose,  is — "  a  time  to  die." 
(Chap.  iii.  1,  2.)  This  most  momentous  event  in  man's 
history  hangs  upon  the  Almighty  Fiat.  Who  can  tell 
a  man  tvhen  it  shall  be  ?  But  the  word  once  given — 
who  hath  power  over  the  spirit,  to  retain  tJie  spirit  ? 
Such  is  the  uncontrolled  government  of  God.  Man — 
after  all  his  mightiest  efforts  to  make  himself  independ- 
ent of  God — cannot  retain  his  spirit  in  its  tabernacle 
prison  a  single  moment  beyond  the  time.  Nay  he  hath 
no  poiocf)'  at  all  in  the  day  of  death.  The  king  is  as 
impotent  to  resist  as  the  beggar.  *  The  power,  that 
sways  millions  with  a  nod,  fails  here.  The  wealth, 
that  procures  for  its  owner  all  that  his  heart  can  wish, 
fails  here.  The  might  of  the  warrior,  which  hath  slain 
his  thousands,  and  which  no  human  arm  could  with- 

'  Scott. 
11 


242  EXPOSITION   OF   ECCLESIASTES.         [CH.  VIII.  8. 

stand,  fails  here.  The  most  earnest  desire  of  life,  and 
the  tears,  and  the  wailings,  and  the  fond  caresses  of 
disconsolate  affection — all  fail  here.' '  Only  one  of 
the  children  of  Adam  has  ever  claimed  this  dominion 
over  his  life.  And  he,  while  he  thus  asserted  his  pre- 
rogative, was  pleased — for  our  sake — blessed  for  ever 
be  his  name  ! — to  waive  it.  "  No  man" — declared  the 
Divine  Redeemer — "  taketh  my  life  from  me  ;  but  I  lay 
it  down  of  myself.  I  have  power  to  lay  it  down  ;  and 
I  have  power  to  take  it  again."  (John,  x.  18.) 

A  man  therefore,  having  no  power  to  retain  his  life, 
hath  of  course  no  poiver  in  the  day  of  his  death  to  repel 
the  stroke.  The  physician's  skill  may  seem  to  put  off 
this  day.  But  he  is  only  the  instrument,  and  his  suc- 
cess or  failure  only  serves  to  mark  the  Divine  purpose 
hitherto  hidden.  Giant  strength  is  powerless  before 
"  the  king  of  terrors."  In  other  tva7^s  a  discharge  may 
place  us  beyond  the  reach  of  danger.  But  no  such  dis- 
charge is  here.  The  Christian  hero  of  an  hundred 
fights  can  claim  no  privilege  as  miles  emeritus.  ^  The 
mighty  one  must  be  met  in  single  combat.  No  help 
will  be  given  from  earth  or  heaven.  The  struggle 
may  be  long  or  short.  But  the  issue  is  certain.  Each 
falls  in  turn  before  him.  The  word  has  gone  out — 
"  It  is  appointed  unto  men  once  to  die."  (Heb.  ix.  2*7.) 

No  truth  is  more  certain — perhaps  none  more  often 
repeated  ;  yet  none  more  practically  forgotten.  Men 
live  as  if  they  were  never  to  die — as  if  they  were  ex- 
empted from  the  universal  law.    The  tuiched  •'  strength- 

^  Wardlaw. 

'^  The  soldier,  wliosc  services  iiave  entitled  him  to  a  discharge. 


CH.  VIII.  9, 10.]     EXPOSITION  OF  ECCLBSIASTES.  243 

enetli  himself  in  his  wickedness."  (Ps.  lii.  7.)  But  he 
can  neither  outwit  nor  outbrave  the  enemy.  Given  to 
his  tuickerhiess,  he  will  find  that  it  is  no  deliverance  for 
him.  His  "  covenant  with  death  and  with  hell  shall 
be  disannulled."  He  "  shall  be  driven  away  in  his 
wickedness."  (Isa.  xxviii.  14-18.  Prov.  xiv.  32.) 

Child  of  God !  thou  must  enter  into  the  war  with 
this  great  enemy.  But  thou  shalt  not  be  alone  in  the 
awful  crisis.  Thine  unseen  Friend — "  Jehovah  thy 
Shepherd" — walks  with  thee  in  the  valley — thy  cover* 
from  all  evil  (Ps.  xxiii.  1-4.)  "  The  Captain  of  thy 
salvation"  (Heb.  ii.  10)  hath  entered  into  the  conflict 
for  thee.  He  hath  come  out  victorious — He  "  hath 
abolished  death."  (2  Tim.  i.  10.)  "  He  hath  destroyed 
him  that  had  the  power  of  death."  (Heb.  ii.  14.)  His 
victory  by  faith  is  thine.  Shrink  not  then  from  the 
conflict.  To  thy  Saviour  it  was  most  bitter  trouble. 
To  thyself  it  will  be  only  the  dismissal  from  thy  prison 
— the  entrance  into  everlasting  joy. 

But — Reader — prove  thy  security.  Not  to  have  an 
interest  in  him,  is  to  be  under  the  power  of  death.  To 
be  vitally  united  to  him,  is  to  be  safe  for  eternity.  On 
one  side  is  death — on  the  other,  victory  and  life 
eternal.  (Isa.  xxv.  8.    1  Cor.  xv.  55-57.) 

9.  All  this  Jiave  I  seen,  and  applied  my  heart  unto  every 
work  that  is  done  under  the  sun.  Tliere  is  a  time, 
ivherein  one  imxn  riileth  over  another  to  his  own  hurt. 
10.  And  so  I  saw  tJie  wicked  buried,  who  had  come 
and  gone  from  the  place  of  the  holy  ;  and  they  were 
forgotten  in  tJie  city,  where  they  had  so  done.  This 
is  also  vanity. 


244  EXPOSITION   OP   ECCLESIASTES.      CH.  VIII.  9,  10. 

'  To  encourage  confidence  in  his  statements,  Solomon 
tells  us  once  and  again,  that  they  were  the  result  of 
his  own  careful  observation  over  the  vast  field  of  Di- 
vine Providence  and  Government.'*  In  the  corre- 
sponding field  of  Creation  he  had  been  a  diligent  and 
successful  student.  (1  Kings,  iv.  33.)  But  "  they  that 
would  judge  aright  of  any  one  of  the  Lord's  dispensa- 
tions, must  be  careful  students  of  them  all.  They  must 
not  slight  any  work  of  his,  because  all,  though  they  be 
many  to  us,  make  but  one  entire  work  in  God's  hand. 
And  every  part  of  that  work  is  a  commentary,  clearing 
the  nature  and  use  of  the  whole,  and  God's  intent 
tlierein.'  ^  Solomon's  views  were  not  on  the  surface  ; 
nor  were  they  the  views  of  a  philosopher  merely,  or  of 
a  theorist.  Man  in  all  his  various  relations  was  the 
object  of  his  study — at  this  moment  with  a  special  ref- 
erence to  the  ordinance  of  God,  in  which  he  himself 
bore  a  part — one  man  ruling  over  another.  Often  had 
he  seen  this  rule  perverted  from  its  legitimate  end — 
exercised  to  the  hurt — not  of  the  ruled  only,  but  of  the 
ruler.  So  wide  a  sphere  for  the  mighty  striving  of 
self-will  must  be  peril — a  pinnacle  of  fearful  danger. 
Thus  was  Pharaoh  "  raised  up  "  to  a  throne,  only  that 
his  fall  might  be  more  tremendous.  (Exod.  ix.  16.) 
Well  may  "  the  rich  rejoice,  in  that  he  is  made  low." 
(Jam.  i.  10.)  Especial  mercy  is  it  to  be  kept  upon 
humble  ground  ;  not  seeking  to  mount,  but  thankful 
to  be  kept  watchful  in  godly  fear. 

But  let  us  follow  Solomon  in  his  field  of  observation. 
Wickedne,ss — so  far  from  being  a  deliverance — becomes 

1  Cartwright.  ^  Nisbet. 


ClI.  VIII.9,10.]     EXPOSITION   OF   ECCLESIASTES.  245 

an  occasion  of  hurt.  The  toicked  may  have  come  and 
gone  in  pomp  and  cevemonj  from  the  place  of  the  holy} 
But  the  great  leveller  comes  without  respect  of  persons. 
The  splendid  pageant  of  a  funeral  passes  before  us — I 
saw  them  huried.  Their  hypocrisy  is  laid  open.'*  In- 
stead of  being  embalmed  in  memory,  soon  the  misera- 
ble object  is  out  of  mmdi— forgotten — even  in  his  own 
city.  For  "  the  memory  of  the  wicked  shall  rot." 
(Prov.  X.  7".)  '  Whereas  in  their  life  they  would  be  as 
gods,  they  died  like  men,  and  were  soon  forgotten  as 
beasts.' '  The  wise  man's  father  had  painted  the  pic- 
ture in  strong  colours,  as  it  passed  under  his  own  eye 
— "  I  have  seen  the  wicked  in  great  prosperity,  and 
flourishing  like  a  green  bay-tree.  Yet  he  passed  away, 
and  lo  !  he  was  not ;  yea — I  sought  him,  but  he  could 


^  The  best  expositors  have  considered  the  place  of  the  hohj  to  be  "  the 
place  of  judgment"  (chap.  iii.  16),  counted  holy  as  the  place  where 
"God  sat  by  his  representatives  pronouncing  judgment."  (Comp.  Ps. 
Ixxxii.  1:  Deut  i.  17;  2  Chron.  xix.  6.)  The  application  to  wicked 
rulers  seems  to  point  this  way.  The  individual  case  (v.  9)  is  probably 
put  for  the  whole  race  of  oppressive  rulers.  The  whole  verse  Mercer 
calls  -valde  intricatus  (very  intricate).  But  the  received  translation  is 
wel  I  warranted  by  authority. 
■•'  See  Luke,  xii.  1,  2. 
'  Graiuger. 

Nor  mine  eyes 

"Have  those  unrighteous  ministers  escaped 
Who  on  tlie  judgment-seat  exalted  high, 
Were  honour'd  once  as  gods.     What  fun'ral  pomp 
Attends  their  obsequies  !     How  soon  forgot ! 
Their  glory  with  them  to  the  grave  descends  ; 
There  everlasting  darkness  blots  their  names 
As  if  they'd  never  been.     So  vain  a  thing 
Is  human  grandeur  V  —Chohekth. 


246  EXPOSITION   OF   ECCLESIASTES.        [CH.VIII.  li. 

not  be  found."  (Ps.  xxxvii.  35,  36.)  Is  not  this  another 
exhibition  of  this  woj^d's  vanity  ?  And  yet  this  is  the 
best  portion  that  earth  can  give,  but  such  a  portion  as 
the  poorest  child  of  God  would  utterly  despise.  Who 
that  has  ever  grasped  the  substance  could  bear  to  be 
put  off  with  such  a  shadowy  inheritance  ? 

11.  Because  sentence  against  an  evil  man  is  not  executed 
speedily^  therefore  the  heart  of  the  sons  of  men  isfuUy 
set  ^  in  tJwm  to  do  evil. 

Wondrous  are  the  dispensations  of  Divine  mercy ! 
But  not  less  wondrous  is  the  wickedness  of  man  in 
turning  all  this  world  of  mercy  into  an  occasion  of 
deeper  sin.  Sentence  against  an  evil  work  is  instantly 
jjassed — "  Woe  unto  the  wicked  ;  it  shall  be  ill  witli 
him  :"  ^  Why  then — reason  would  ask — is  it  not  s'peed- 
ily  executed  ?  Why  does  he  not  crush  him  at  once  by 
his  stroke  ?  The  glorious  perfection  of  Divine  long- 
suffering  must  be  displayed.^  Adam  therefore  lived 
more  than  nine  hundred  years  under  the  sentence  passed 
— not  executed.  (Gen.  ii.  17  ;  v.  5.)  "  The  long-suffering 
of  God  waited  in  the  days  of  Noah."  (1  Pet.  iii.  20, 
with  Gen.  vi.  3.)  The  ordinary  course  is  to  give  the 
sinner  time  and  space  for  repentance — to  open  to  him 
a  day  of  grace — "  An  accepted  time,  leaving  him  in 
the  neglect  of  it  without   excuse."    (Luke,  xix.  42.) 

^ '  The  phrase  noteth  an  height  of  confidence  and  resolvedness  ou 
sinful  courses,  called  in  the  Scripture  madness,  excess,  greediness,'  &c. 
— Bp.  Reynolds. 

"Isa.  iii.  11.  Comp.  Jer.  xviii.  11;  Mic.  ii.  3  :   Gal.  iii.  10. 

^  See  Exod.  xxxiv.  5,  6 :  Ps  ciii.  8  ;  Joel,  ii.  13,  14. 


ni.  VIII.  ll.J        EXPOSITION   OF   ECCLESIASTES.  247 

Were  the  execution  instantly  to  follow  the  sentence, 
how  many  glorious  manifestations  of  grace  would  have 
been  lost  to  tlie  church  !  We  might  have  known  Paul 
as  "  a  blasphemer,  and  a  persecutor,  and  injurious  ;" 
but  not  as  the  ''  chief  of  sinners,  who  obtained  mercy," 
as  a  special  display  of  "  all  long-suffering  ;  and  for  a 
pattern  to  them  which  should  hereafter  believe."  (1 
Tim.  i.  13-16.) 

As  to  the  bold  and  presumptuous  sinner — if  he  ex- 
pected the  thunderbolt  to  fall  upon  his  head  in  the 
very  act  of  sin,  would  he  not  turn  pale  at  the  thought  ? 
But  because  sentence  is  not  speedily  executed — because  the 
threatened  destruction  seems  to  loiter — he  goes  on  se- 
cure, because  he  goes  unpunished.  He  dares  not  say 
so  with  his  lips  ;  but  "  he  hath  said  in  his  heart. 
Thou  wilt  Dot  require  it."  (Ps.  x.  13.  Comp.  Luke, 
xii.  45.)  He  does  not  really  believe  that  God  will  be 
true  to  his  own  word.  He  has  often  sinned — So  have 
his  neiglibours — No  n\\\  consequence  has  come — The 
Sriitence  is  gone  forth  ;  but  there  is  a  chance  whether  it 
will  be  executed.  And  upon  this  hazardous  chance  all 
the  momentous  interests  of  eternity  are  rashly  staked ! 
The  sinner  takes  his  plunge— ''I  shall  have  peace, 
though  I  walk  in  the  way  of  my  own  heart."  (Dent, 
xxix.  19.) 

Mark  the  emphasis  of  this  presumptuous  iin.  The 
heart — as  if  it  were  but  one  common  heart  of  the  sons 
of  men — the  bent  of  one  purpose  acting  in  every  man 
in  the  world — this  heart  is  set—fuUy  set — it  is  not  only 
yielding  to  sin  under  some  special  assault,  but  one  wil- 
ful— habitual — determined  resolution  —  without  re- 
morse— all — to  do  evil.     It  is  "man  drinking  up  in- 


248  EXPOSITION   OF  ECCLESIASTES.        [CH  Vlll.  li. 

iquity  like  water — setting  himself  in  a  way  that  is  not 
good  (the  meiosis  figure — speaking  less  than  is  meant), 
putting  themselves  to  hard  labour — "  drawing  iniquity 
with  cords  of  vanity,  and  sin  as  it  were  with  a  cart- 
rope."  '  Such  is  the  picture  of  man  in  rebellion  against 
his  God ! 

But  because  sentence  is  not  speedily  executed^  it  is  not 
the  less  sure  for  the  delay.  The  scoffer  asked  in  con- 
tempt— "  Where  is  the  promise  of  his  coming  ?"  But 
the  promise  did  come  in  God's  time,  and  swept  them 
away.  (2  Pet.  iii.  3-6.  Luke,  xvii.  26-29.)  '  It  comes' 
— as  good  Bishop  Reynolds  remarks — '  with  feet  of 
wool ;  but  it  will  strike  with  hands  of  lead.'  And  yet 
the  wickedness  of  man  abuses  the  long-suffering  of 
God,  as  an  occasion  of  more  desperate  rebellion.  Aw- 
ful indeed  is  the  sight.  How  he  "  despiseth  the  riches 
of  God's  goodness,  and  forbearance,  and  long-suffer- 
ing, not  knowing  that  the  goodness  of  God  leadeth 
him  to  repentance  !"  Yea — "  after  his  hardness  and 
impenitent  heart,  he  treasureth  up  unto  himself  wrath 
against  the  day  of  wrath  and  revelation  of  the  right- 
eous judgment  of  God."  (Rom.  ii.  4,  5.)  What '  venom 
must  there  be  in  the  corruption  of  our  nature,  that  can 
suck  such  poison  out  of  such  a  sweet  attribute  as  the 
patience  of  God ! '  ^  Never  let  it  be  supposed  that 
God's  patience  is  the  proof,  that  he  thinks  lightly  of 
•sin.  There  is  indeed  a  treasure  of  wrath,  and  hour 
by  hour,  yea — moment  by  moment — has  the  impenitent 
sinner  been  adding  to  the  heap.     How  soon  the  cup 


^  Job,  XV.  16.   Ps,  xxxvi.  4  ;  Isa.  v.  18. 
'^  Cotton. 


oil.  VIII.  11.]       EXPOSITION  OP  ECCLESIASTES.  249 

may  be  full !  Who  knoweth  but  he  may  be  at  this 
moment  exhausting  the  last  drop  of  the  appointed  pa- 
tience of  God  ?  We  live  only  by  the  mere  act  of  grace. 
And  yet  we  would  burden  his  forbearance,  because  it 
is  so  great,  and  load  him  with  the  weight  of  sin,  only 
because  he  is  so  slow  to  avenge  himself.^  The  devils 
might  have  been  capable  of  this  aggravated  sin,  of  thus 
trampling  upon  the  mercy  of  God  ;  but  guilty  they 
could  not  be,  simply  because  their  instant  punishment 
precluded  them  from  the  opportunity. 

This  awful  revolt  is  not  reached  at  once.  The  habit, 
tliat  entrenches  the  sinner  so  firmly  in  his  own  delu- 
sion, is  not  formed  in  a  day.  Conscience  will  stir, 
and  remonstrate — specially  in  the  early  stages — and 
not  without  a  severe  struggle  will  this  '  Deputy  of  the 
Supreme  Judge  be  wholly  silenced.'^  Bishop  Taylor 
lias  accurately  drawn  the  gradations  and  progress  of 
tliis  mighty  principle  of  evil — '  Vice  first  is  pleasing  ; 
tiien  it  grows  easy;  then  delightful  5  then  frequent ; 
tlien  habitual ;  then  confirmed  ;  then  the  man  is  im- 
penitent ;  then  he  is  obstinate  ;  then  he  resolves  never 
to  repent;  and  then  he  is  damned.''^  Beware  of  the 
first  steps — the  first  taste  of  the  poison — the  first  lust 
after  its  sweetness — the  first  consent  of  the  will — the 
first  yielding  of  the  heart  to  anything  but  to  God.  If 
the  lust  has  been  indulged,  at  least  shew  beginning  of 
repentance — believing  the  indulgence  to  be  thy  shame. 
Awful  indeed  is  the  thought — *  He  that  blushes  not  at 

*  See  those  astonishing  declarations,  Isa.  xliii.  24.   Amos,  ii.  13. 
'  Sermoji  on  Text,  by  Rev.  R.  Walker,  Edinburgh. 
'  Sermon  on  t/ie  Deceif/ulneffi  of  the  Heart. 
11* 


250  EXPOSITION   OF   ECCLESIASTES.  [CH.  YIII.  12,  m 

his  crime,  but  adds  shamelessness  to  his  shame,  hath 
no  instrument  left  to  restore  him  to  the  hopes  of  mer- 

Who  can  tell  our  infinite  obligation  to  this  glorious 
perfection — the  long-suffering  of  God?  It  is  the 
silence  of  his  justice,  and  the  first  whisper  of  his  mer- 
cy 2  — the  time  of  his  "  endurance  of  the  vessels  of 
Avrath  "  (Rom.  ix.  22) — the  assurance  that  he  is  "  not 
willing  that  any  should  perish'^  (2  Pet.  iii.  9)— the  dis- 
play, as  we  have  just  remarked,  of  his  sovereign  grace. 
(1  Tim.  i.  16.) 

12.  Though  a  sinner  do  evil  an  hundred  times,  and  his 
days  he  prolonged  /  yet  surely  I  know  that  it  shall  be 
tvell  unto  them  that  fear  God,  which  fear  before  him. 
13.  But  it  shall  not  be  tvell  loith  the  ivicked  ;  neither 
shall  he  prolong  his  days,  which  are  a  shadoiv,  because 
he  feareth  not  before  God, 


The  sinner^s  heart  is  so  fully  set  to  do  evil,  that  he 
may  do  it  an  hundred  times, '  never  so  often.'  ^  Inste: 
of  the  thunderbolt  of  vengeance,  his  days  may  be  pn 
longed.  He  may  even  grow  bolder  than  ever  in  si 
He  may  be  exalted  in  outward  prosperity,  while  t 
children  of  God  are  crushed  in  affliction.  The  sanc- 
tuary expounds  the  difficulty,  and  solves  the  apparent 
contradiction.  The  end  shews  all  to  be  infallibly 
right,*  and  (to  use  the  simile  of  a  quaint  commentator) 
*  as  with  a  sponge,  the  ground  of  offence  is  wholly 

*  lb.  Holy  Living,  chap.  ii.  s.  5.  *See  2  Pet.  iii.  15. 

^Bp.  Reynolds.  *  See  Ps.  Ixxiii.  1-20. 


he 

i 


CH.  VIII.  12,  13.]  EXPOSITION   OF   ECCLESIASTES.  251 

taken  away.'  ^  At  the  great  day,  there  will  be  a  clear 
discernment  between  the  righteous  and  the  wicked — 
between  him  that  feareth — and  him  that  fearetli  not — 
before  God,    (Mai.  iii.  18.) 

The  two  classes — mark  emphatically,  two  only — are 
before  us.  They  are  known  by  the  influence  or  the 
want  of  that '  Divine  quality — a  holy,  filial /ear  of  of- 
fending God'  - — fiaring  before  Mm — before  his  face — as 
their  present  God — the  witness  of  all  their  doings — 
always  in  his  sight.  With  those  that  thus /ear  (Heb.) 
before  him  it  shall  he  ivell.  It  may  often  seem  to  be  ill 
with  the  godly,  and  well  with  the  sinner.  We  see 
Joseph  in  the  pit  (Gen.  xxxvii.  24),  Job  in  the  ashes 
(chap.  ii.  8),  Lazarus  at  the  rich  man's  gate  (Luke,  xvi. 
20,  21).  We  may  see  Hainan  in  power  (Esth.  iii.  1), 
the  foolish  in  prosperity  (Ps.  Ixxiii.  3).  But  the  state- 
ment on  both  sides  stands  firm.  "  Many  indeed  are 
the  afflictions  of  the  righteous."  (Ps.  xxxiv.  19.)  But 
"  thou  hast  given  them  the  heritage  of  those  thsit  fear 
thy  name."  (lb.  Ixi.  5.)  How  rich  that  heritage  must 
be,  where  every  loss  turns  to  our  gain,  and  is  overruled 
for  our  real  and  eternal  good.  This  heritage  is  no 
other  than  the  Lord  himself  (lb.  xvi.  5) — '  a  God' — as 
Pascal  beautifully  describes  him — '  who  possesses  the 
hearts  and  souls  of  his  servants,  gives  them  an  inward 
feeling  of  their  own  misery,  and  of  his  infinite  mercy — 
unites  himself  to  their  spirit,  replenishing  it  with 
luunility  and  joy — with  affiance  and  love — and  renders 
them  incapable  of  any  project  or  aim — but  himself.'^ 
Thus  is  it  well  with  them  now.     And  how  will  it  be  to 

'  Lavater.  '  Nisbet.  '  Thoughts^  xx. 


252  EXPOSITION  OF   ECCLESIASTES.  [CH.  Vlll.  I'i,  U. 

them  at  death — to  find  it  the  gate  of  life  ?  How  in 
eternity — "  to  be  at  home,  and  for  ever  with  the  Lord  " 
(2  Cor.  V.  8.  1  Thess.  iv.  17)— to  "behold"  (Ps.  xvii. 
15.  John,  xvii.  24),  yea,  even  to  share  (Matt.  xxv.  24- 
26)  his  glory — unclouded — everlasting  ?  (John,  xvii. 
22.   Rev.  iii.  21.) 

But  what  is  the  record  of  the  wicked  f  And  here  we 
must  include  a  large  mass  of  character — who  seem  to 
halt,  and  to  occupy  a  neutral  position  between  the  two 
— not  only  the  ungodly  and  profane — not  only  the 
negative  body,  who  live  only  for  the  barren  purpose 
of  doing  no  harm ;  but  the  useful  member  of  society, 
decorous  and  upright,  the  lovely  and  conscientious. 
For  it  is  an  awful  and  ajffecting  truth,  that  all  these 
shades  and  modifications  of  character  are  stamped  with 
ungodliness  in  the  sight  of  God,  because  without  the 
steady,  commanding,  practical  principle — the  fear  of 
God.^  It  may  seem  to  be  well  with  him  in  the  esteem 
of  his  fellow-men,  and  in  the  testimony  of  his  blinded 
conscience ;  but,  wanting  the  one  principle  that  con- 
nects him  with  Grod,  it  shcdl  not  he  well — (meiosis 
again) — '  it  shall  be  very  ill'  with  him,  so  long  as  he 
remains  in  his  natural  condition.  Even  in  his  highest 
prosperity,  he  goes  in  and  out  under  the  curse  of  God. 
He  hath  no  other  prospect  than  to  quit  with  horror 
the  world,  which  hath  cheated  and  ruined  him  for 
ever.  (Job,  xviii.  18.  Prov.  xiv.  32.)  Or  should  he 
"  have  no  bands  in  his  death" — the  more  overwhelmed 
will  he  be  at  the  last  in  eternal  despair — in  unantici- 
pated woe.     All  this   comes  in  the  natural  course. 

*  See  Ps.  xxxvi.  1.  See  the  apostle's  climax,  Rom.  iii.  18. 


ClI.  via.  12,  18.]  EXPOSITION   OF   ECCLESIASTES.  253 

Nothing  is  more  easy  than  to  ruin  ourselves  for  ever. 
Only  sit  still,  and  do  nothing,  and  we  perish  in  our 
own  slumber.  We  are  cast  out  as  "  wicked,"  because 
"  slothful,  servants."  (Matt.  xxvi.  26-30.)  Only  just 
''neglect  the  so  great  salvation;"  and  it  becomes  to  us 
"  the  savour  of  death  unto  death."  (Heb.  ii.  3.) 

Take  then  the  sum  and  substance  of  the  matter — the 
child  of  God  at  his  worst — it  shall  he  ivell  with  him  ; 
the  servant  of  sin  at  his  best— it  shall  not  he  well  with  him. 
Each  lives  for  the  present  life  under  the  blessing  or 
curse  of  God.  Each  will  reap  the  full  harvest  of  their 
principles  tliroughout  eternity.  Balance  the  whole, 
and  who  can  for  a  moment  doubt  on  which  side  lies 
the  weU — on  which  side  the  ill  ?  The  ill  of  the  godly 
— whatever  that  may  be — is  but  for  a  moment ;  and 
his  wdl  is  for  eternity.  The  contrast  is  dark  beyond 
expression.  The  ungodly  grasps  at  happiness,  and 
embraces  vanity.  He  cannot  prolong  his  days  at  his 
will.  Their  shadoiv — in  contrast  with  the  true  sub- 
stance— without  good — passeth  away,  and  all  his  por- 
tion is  dark  despair— the  cutting  rebuke  ringing  in  his 
ears — "  Son,  remember !"  (Luke,  xvi.  25.) 

And  observe — how  decided  is  the  verdict — Surely  I 
hiow.  This  is  no  bare  conjecture  or  probability.  No 
truth  in  the  Bible  is  more  demonstrative.  The  firm 
conviction  is  wrought  in  the  heart  by  the  Spirit  of 
God  enabling  us  to  rest  confidently  on  the  word. 
The  promise  of  both  worlds  is  assured  to  godliness. 
(1  Tim.  iv.  8.)  The  experience  of  all  the  Ood-fearing 
confirms  the  testimony.  Ask  Marolle — the  French 
confessor  in  his  filthy  dungeon — enduring  all  that  man 
could   heap  upon  him  for  the  crushing  of  his  confi- 


254  EXPOSITION   OF   ECCLESIASTES.  [CU.  VUI.  14,  15. 

deuce.  Doubt  might  sometimes  rise  up  like  the  locusts 
eating  up  the  pleasant  green  things.  (Exod.  x.  15.) 
But  on  the  main  point  he  was  ready.  '  It  is — and  it 
shall  he — well.  '  Bighty-and-six  years' — was  Polycarp's 
witness—'  have  I  served  my  Master,  and  he  hath 
never  wronged  me.'  How  could  he  after  all  have 
turned  his  back  upon  him,  who  had  never  turned  away 
from  him?  "I  have  fought  the  good  fight"— is  the 
voice  of  a  yet  nobler  witness — "  Henceforth  the  crown." 
(2  Tim.  iv.  7,  8.)  But  not  less  decided  is  the  judg- 
ment— I  know  thai  it  shall  not  he  well.  The  blessing 
and  the  curse  stand  upon  the  same  firm  rock — the 
word  of  God  ;  not  one  jot  or  tittle  of  which  has  ever 
fallen  to  the  ground.  What  then  is  my  present  state  ? 
Living  for  heaven — or  for  hell  ?  0  my  God !  for 
which  ?  May  the  stamp  upon  me  be  "  a  brand  plucked 
out  of  the  fire ! — a  sinner  saved  by  grace  !"  ^ 

14.  Tliere  is  a  vanity  that  is  done  upon  the  earth,  that 
there  be  just  mew,  unto  ivhom  it  happeneth  according 
to  the  work  of  the  wicked :  again,  that  there  be  wicked 
men,  to  ivhom  it  happeneth  according  to  the  work 
the  righteous.  I  said  that  this  is  also  vanity.  1 
Then  I  commended  mirth,  because  a  ma7i  hath  no  bet- 
ter thing  under  the  sun,  than  to  eat,  a7id  to  drink,  and 
to  be  merry ;  for  that  shall  abide  with  him  of  his 
laJbour  the  days  cf  his  life,  which  God  giveth  him  un- 
der the  sun. 

^  Zech.  iii.  22,  with  Eph.  ii.  8  ;  1  Cor.  xv.  10.  Dathe  remarks  upon 
these  verses  as  '  a  fine  testimony  to  the  certainty  of  a  future  life  after 
death  and  judgment.' 


m 


i;il.  VIII.  14,15.]  EXPOSITION   OF   ECCLESIASTES.  255 

We  have  another  picture  of  vanity  doubly  marked. 
The  All-wise  and  righteous  Governor  of  the  world 
never  forgets  the  vitally-important  distinction  between 
the  righteous  and  the  wicked.  But  he  is  not  pleased  to 
make  it  the  standard  of  his  providential  dispensation. 
(Chap.  ix.  1,  2.)  It  often  therefore  happeneth  as  if 
tJie  just  were  punished,  and  the  wicked  rewarded.  It 
happeneth,  not  as  if  it  fell  out  apart  from  the  fore- 
knowledge and  providence  of  God  ;  but  in  the  ordi- 
nary course  of  the  Divine  Government.  '  Nothing' — as 
Beza  remarks — *  is  more  repugnant  to  reason  than  this 
apparently  strange  distribution.'  It  would  seem  as 
if  the  righteous  "  had  cleansed  his  heart  in  vain."  (Ps. 
Ixxiii.  13.)  This  may  justly  be  called  a  vanity — not  V^ 
as  reflecting  upon  the  government  of  God  in  permitting 
them ;  but  because  the  instruments  are  the  fruit  of 
man's  corruption,  and  the  display  is  that  of  the  utterly 
unsatisfactory  state  of  earthly  things.  But — be  it  re- 
membered— we  only  see  the  surface  view.  There  are 
depths  in  Providence  far  beyond  our  vision.  In  his 
own  time  and  way  the  Lord  will  bring  perfect  order 
out  of  seeming  confusion,  and  astonish  us  with  the 
manifestation  of  his  glory. 

After  all,  tliis  is  only  a  vanity  upon  the  earth.  '  In 
the  other  world  good  is  given  to  the  good,  and  evil  to 
the  evil."  ^  Here — though  we  know  but  little,  yet 
enough  to  be  quiet.  Providences  were  not  made  only  \/ 
for  man  now,  but  for  man  in  eternity.  Meanwhile  it 
is  beautiful  to  mark  how  they  fulfil,  and  thus  confirm. 
Scripture  ;  so  that  a  wise  observer  is  at  once  rich  in 
experience,  and  established  in  the  good  ways  of  God. 

^  Lavater 


256  EXPOSITION   OP   ECCLESIASTES.  [CH.  VIII.  16, 17. 

'  Say  then — Christian  sufferer — does  thine  heart  re- 
bel, to  se3  tli/i  ivicked  prosper,  and  thyself  in  woe  ? 
Say,  wouldst  thou  change?  Is  he  better  off  than 
thou?  Are  his  earthly  blessings  better  than  thy 
grace?  Is  not  Jesus  more  than  silver  and  gold  to 
thee  ?  Hast  thou  the  lesser  portion,  because  thou  hast 
the  Lord  f  ^  Leave  thyself  with  God,  and  be  at  peace. 
Let  this  living  faith  preserve  thee  from  that  brooding 
discontent,  which  seems  to  throw  a  cloud  upon  the 
goodness  of  thy  most  gracious  God.  (Chap.  ii.  24  ;  iii. 
12;  V.  18.  1  Tim.  iv.-3-5.)  Never  suppose  that  the 
overflow  of  temporal  enjoyments  can  form  the  chief 
good.  Enjoy  the  gifts  of  God — whatever  portion  of 
them  be  allotted  to  thee,  as  the  stream  from  the  foun- 
tain of  his  special  interest  in  thee.  (Gen.  xxxiii.  5.) 
This  enjoyment  can  never  be  in  unholy  sensualism,  or 
unrestrained  indulgence — but  with  that  Christian  mirth 
— cheered — as  in  the  bright  era  of  the  Church  (Acts, 
ii.  46) — with  the  smile  of  Divine  acceptance,  which 
makes  "  a  continual  feast."  "^  Let  this  be  our  abiding 
portion  all  the  days  of  our  life — every  new  day  bring- 
ing a  fresh  gift  of  God  for  his  service  and  glory. 
Whatever  we  may  lose,  the  grand  interest  is  secured. 

16.    When  I  applied  my  heart  to  know  wisdom,  and 
see  the  business  that  is  come  upon  the  eay^th  (for  also 
there  is  that  neither  day  nor  night  seeth  sleep  with  his 

*  Mylne. 

^  Prov.  XV.  15,  '  He  is  not  here  commending  Epicurean  pleasure, 
but  he  teaches,  that  when  man  cannot  see  or  alter  his  own  condition, 
the  best  thing  is  to  abstain  from  vain  cares,  and  to  content  himself 
with  a  quiet  life,  enjoying  the  good  tilings  of  God.' — Dalke. 


Cil.  \I II.  16,17.]  EXPOSITION   OF   ECCLESIASTES.  257 

eijes)  ;  17.  Thjen  Ihelield  aU  the  tvork  of  God,  that  a 
man  cannot  find  out  tJie  ivork  that  is  done  under  the 
sun,  because,  though  a  man  labour  to  seek  it  out,  yet  he 
shall  not  find  it;  yea  further,  though  a  uoise  man  think 
to  know  it,  yet  shall  he  not  be  able  to  find  it 

'  Too  much  attention' — ^we  are  wisely  reminded — 
cannot  be  bestowed  on  that  important — yet  muck- 
neglected  branch  of  learning — the  knowledge  of  man's 
ignorance.'^  Here  how  deep  and  humbling  is  the 
picture !  All  the  efforts  of  diligence — earnest  perse- 
verance— intense  application  of  heart — the  laborious 
exercise  of  sleepless  nights  ^ — all  fail  to  enlighten.  A 
vast  terra  incognita  lies  beyond  us.  The  most  pro- 
found inquirer  can  only  stand  upon  the  ocean's  shore, 
and  cry — "  0  the  depth"  of  the  arbitrariness  ? — no — 
but  "  of  the  wisdom  and  knowledge  of  God.  How  un- 
searchable are  his  judgments,  and  his  ways  past  finding 
out."  (Rom.  xi.  33.)  Yet  if  all  was  brought  down  to 
our  poor  level — if  revelation  contained  no  mysteries — 
if  it  were  stripped  of  everything  supernatural — surely 
its  credentials,  as  professing  to  come  from  God,  would 
be  very  doubtful."  It  is  natural  to  expect — according 
to  Butler's  impregnable  argument — that  Revelation 
should  have  its  difficulties,  as  well  as  Creation — his 
word  thus  corresponding  with  his  works.     Nor  ought 

'  Detached  Thoughts  and  Aphorisms,  from  Abp.  "Whately's  Writings. 

"  Luther  on  this  passage  remarks,  that  he  never  gained  anything  ex- 
cept by  the  labour  of  sleepless  nights.  On  the  other  hand  au  old  Com- 
mentator recommends,  '  that  our  evening  meditations  should  rather 
be  devotional  than  scholastical.'  'To  beat  our  brain' — he  adds— 
'  will  leave  it  without  fruit  or  rest' — Cotton. 

"  See  Job,  xi.  7-10. 


258  EXPOSITION    OF    ECCLESIASTES.  [OH.  VIII.  1(5, 17. 

we  '  to  draw  doivn  or  submit  the  mysteries  of  God  to 
our  reason, %ut  contrariwise  to  raise  and  advance  our 
reason  to  the  Divine  truth.'  ^ 

We  open  our  Bibles.  The  doctrines  instantly  press 
upon  us  with  difficulties.  But  to  cavil  is  rebellion. 
If  we  reject  one  doctrine  for  its  difficulties,  we  may  as 
well  reject  another,  standing  as  they  all  do  upon  the 
same  testimony.  The  first  lesson  that  Pythagoras 
taught  was  silence.  The  same  lesson  meets  us  in  the 
Bible  school,  "  Be  still,  and  know  that  I  am  God." 
(Ps.  xlvi.  10.)  He  makes  no  mistakes.  But  "he 
giveth  not  account  of  any  of  his  matters."  (Job,  xxxiii. 
13.)  It  is  no  more  unnatural,  that  some  of  the  doc- 
trines of  Revelation  should  overwhelm  our  understand- 
ing, than  that  the  sun  in  full  blaze  should  overpower 
our  sight.  Yet  if  the  mind  is  shaken,  the  heart  is 
upheld  in  energy.  It  is  faith — not  indolence.  Exer- 
tion and  diligence  are  in  full  activity. 

Clearly  Revelation  was  not  proposed  to  indulge 
curiosity,  but  to  provide  a  remedy  for  man's  blindness 
and  misery.  If  it  be  viewed  with  a  merely  speculative 
eye,  we  marvel  not,  that  it  should  stir  up  hard  thoughts 
of  God.  But  facts — if  they  do  not  convince,  are  yet 
sufficiently  clear  to  silence,  the  gainsayer.     That  man 


'  Lord  Bacon's  Advancement  of  Learning  b.  ii.  c.  vi.  2.  '  The  preroga- 
tive of  God  extendeth  as  well  to  the  reason  as  to  the  will  of  man  So 
that  as  we  are  to  obey  his  law,  though  we  find  a reluctition  in  our  will, 
so  wo  are  to  believe  his  words,  though  we  find  a  reluetation  in  our 
reason.  For  if  we  believe  only  that  which  is  agreeable  to  our  sense, 
we  give  consent  to  the  matter,  not  to  the  author,  which  is  no  more 
than  we  would  do  to  a  suspected  and  discredited  witness.'— /i.  c. 
XXV.  1. 


J 


C»l.  villi.;,  17.]  EXPOSITION    OF   ECCLESIASTES.  259 

is  obviously  treated — and  ever  has  been  treated  since 
Adam's  fall — as  a  creature  under  punishment — let  who 
will  dispute — none  can  deny.  Does  not  this  strongly 
prove  a  sure,  though  mysterious  connexion  with 
Adam's  sin,  charged  upon  his  children  to  the  end  ? 

But  to  advert  to  one  field  of  inquiry — the  business 
that  is  done  upon  the  earth.  To  obtain  a  clear  and 
satisfying  view  of  the  whole  framework  of  the  Divine 
government — to  search  into  the  reason  of  the  adminis- 
tration, and  out  of  all  the  seeming  incongruities  to 
bring  out  one  work  of  beauty,  order,  and  completeness 
— all  this  is  labour  and  travail.  And  after  all  the  at- 
tempt is  vain — Man  cannot  find  oid  the  work.  Labour 
and  wisdom — the  two  grand  instruments  of  discovery 
— even  in  their  combined  exercise,  both  leave  us  in 
darkness.  We  can  only  pray  for  humility  to  believe, 
that  whatever  is  done — however  contrary  to  our  ap- 
prehensions, is  both  wise  and  righteous.  Secret  it 
may  be,  but  always  holy,  so  that 

*  When  reason  fails 

"With  all  her  powers, 
Then  faith  prevails 

And  love  adores.' —  Watt<'. 

The  mystery  of  perplexity  is  "  a  mystery  of  godliness." 
The  fact  is — as  Bp.  Butler  admirably  states  it — 
'  Every  secret  that  is  disclosed — every  discovery  which 
is  made — every  new  effect  which  is  brought  to  vi6w, 
serves  to  convince  us  of  numberless  more  which  re- 
main concealed,  and  which  we  had  before  no  suspicion 
of.  There  is  no  manner  of  absurdity  in  supposing  a 
veil  on  purpose  drawn  over  some  scenes  of  infinite 
power,   wisdom,   and   goodness,   the   sight  of  which 


260  EXPOSITION   OP   ECCLESIASTES.  [ClI.  VIII.  16, 17. 

might  some  way  or  other  strike  us  too  strongly  ;  or 
that  better  ends  are  designed  and  served  by  their  be- 
ing concealed,  than  could  be  by  their  being  exposed  to 
our  knowledge.  The  Almighty  may  cast  "  clouds  and 
darkness  round  about  him,"  for  reasons  and  purposes 
of  which  we  have  not  the  least  glimpse  or  conception.'  ^ 
Light  enough  he  has  given  to  make  faith  rational,  and 
to  leave  unbelief  without  excuse. 

Are  we  then  to  refrain  from  searching  into  the  works 
of  Godf  So  far  from  it — we  are  encouraged  "  to  seek 
them  out."  (Ps.  cxi.  2.)  A  spiritual  understanding  of 
the  "  loving-kindness  of  the  Lord"  will  be  to  us  an  en- 
riching harvest.  (Ps.  cvii.  43.)  But  how  many  a  self- 
deluded  victim  has  Satan  reasoned  into  the  bottomless 
pit !  The  pride  of  disputation  is  man's  native  corrup- 
tion. Let  that  be  restrained,  and  "  light  ariseth  in  the 
darkness."  (Ps.  cxii.  4.)  Man's  ignorance  is  to  be 
traced  to  an  understanding  darkened  by  tlie  fall.  The 
remedy  therefore,  which  restores  from  this  awful 
calamity,  will  bring  restored  rays  into  the  dark  prison. 
The  heart  turned  away  from  its  proud  reasonings  — 
reason  humbled  to  "  the  obedience  of  faith" — will 
bring  a  new  atmosphere  of  light.  "  The  entrance  of 
thy  words  giveth  light  ;  it  giveth  understanding  unto 
the  simple."  (Ps.  cxix.  130.)  '  Give  me  the  Bible'— 
cried  an  eminent  Christian — '  and  may  the  Lord  give 
me  faith  to  fix  on  it,  or  my  head  will  grow  giddy  with 
amazement,  confusion,  and   dread !'  ^    Bright  indeed 

^  See  hi3  profound  aiid  interesting  sermon  on  the  Text.  Comp 
Analogy,  Fart  ii.  Chap.  iv. 

"  Memoirs  of  Mrs.  Hmokes^  p.  381. 


CH.  VIII.  16, 17.    EXPOSITION   OF   ECCLESTASTES.  261 

and  encouraging  are  the  remarks  of  a  thoughtful  mind 
— '  If  we  have  not  banished  the  Divine  Spirit  by  slights 
and  excesses  ;  if  we  have  fed  his  lamp  in  our  hearts 
with  prayer  ;  if  we  have  improved  and  strengthened 
our  faculties  by  education  and  exercise,  and  then  sit 
down  to  study  the  Bible  with  inquiring  and  teachable 
minds,  we  need  not  doubt  of  discovering  its  meaning  ; 
not  indeed  purely — ^for  where  find  an  intellect  so 
colourless  as  never  to  tinge  the  light  that  falls  upon  it  ? 
not  wholly — for  how  fathom  the  ocean  of  God's  word  ? 
but  with  such  accuracy,  and  to  such  a  degree  as  shall 
suffice  for  the  uses  of  our  spiritual  life.'  ^  Take  another 
testimony  from  a  sound  practical  Cliristian — '  I  find 
that  the  benefit  I  receive  from  Scripture  in  a  great 
measure  depends  upon  myself.  How  often,  in  turning 
to  it  to  clear  up  some  historical  sequence,  or  some  ob- 
scure doctrine,  to  find  material  for  imagination,  or 
ground  for  hypothesis,  I  only  get  at  the  shell  instead 
of  the  kernel !  Or  again — if  in  high-wrought  times,  a 
clearer  insight  be  aff'orded,  how  prone  are  we  to  seek 
and  improve  and  define  it  by  our  own  strength,  and  so 
to  bring  human  fictions,  instead  of  Divine  Truth  to 
light !  The  mysteries  of  Holy  Scriptures  are  revealed  to 
us,  only  when  we  are  seeking  for  nothing  else,  hut  for  the 
luay  of  reconciliation  with  God,  and  for  help  in  our  hat- 
tie  luith  selfishness  and  sin.''  Again,  '  I  learn  more  and 
more  to  discern  the  Divine  wisdom,  which  has  set 
limits  to  revelation.  All  that  we  need  for  our  hap- 
piness is  given  us  ;  and  were  the  curtain  lifted  further 

*  Guesses  at  Truth.     First  Series,  p.  285. 


262  EXPOSITION   OF   ECCLESIASTES.  [CH.  VIII.  16, 17. 

from  holy  mysteries,  man  would  be  lost  in  hopeless 
bewilderment.'  ^ 

After  all  however,  "  secret  things,"  as  "  belonging  to 
the  Lord  our  God,"  will  remain  "  secret"  still.  But 
"  the  things  that  are  revealed"  will  be  the  precious  por- 
tion for  "  us  and  for  our  children" — for  all  the  pur- 
poses of  godly  obedience.'^  As  much  light  as  is  con- 
ducive to  our  welfare  will  be  graciously  vouchsafed. 
If  the  midday  beams  be  withheld,  let  us  thankfully 
walk  in  the  twilight — improving  diligently  what  is 
given — not  murmuring  at  what  is  restrained.  "  Perfect 
day"  would  leave  no  room  for  the  exercise  of  faith — 
the  discipline  of  the  present  dispensation — wisely  ap- 
pointed to  humble  us  in  the  sense  of  ignorance,  and  to 
wean  us  from  self-conceit  in  the  exercise  of  confidence 
in  Grod.  In  this  spirit  we  shall  be  humble,  patient, 
diligent,  intelligent  learners,  sitting  at  the  feet  of  our 
Divine  Teacher  ;  not  disputing,  or  leaning  unto  our 
own  understanding,  but  willing  to  be  led  in  his  own 
best  way,  on  any  ground,  by  any  means  that  may  seem 
good  in  his  sight. 

In  fine — let  it  be  remembered,  that  man's  highest 
intellect  can  never  receive  one  spiritual  apprehension. 
'  Our  endeavour  therefore  to  be  wise  above  what  is 
written,  must  involve  us  in  sin  and  perplexity,  and  can 
never  lead  to  any  satisfactory  conclusions.  But  to 
believe  and  obey  here  will  be  a  preparation  for  that 
world  hereafter,  where  "  we  shall  know  even  as  also 
we  are  known." ' ' 


^  Life  of  Perthes.     Chap.  xxix.  xxxvi. 
2  See  Deut.  xxix.  29.  "  Scott.     1  Cor.  xiii.  12. 


A 


CH.1X.1,2.J         EXPOSITION   OF   ECCLESIASTES. 


CHAPTER  IX. 

1.  For  dill  this  I  considered  in  my  heart  even  to  declare  all 
this  J  that  the  righteous  and  the  wise^  and  their  works, 
are  in  the  hand  of  God ;  no  man  knoweth  either  love 
or  hatred  hy  all  that  is  before  them.  2.  All  things  come 
alike  to  all;  there  is  one  event  to  the  righteous  and  to 
the  wicked;  to  the  good,  and  to  the  clean,  and  to  the  un- 
clean ;  to  him-  that  sacrificeth  and  to  him  that  sacrificeth 
not;  as  is  the  good,  so  is  the  sinner  ;  and  he  that  sivear- 
eth,  as  he  that  fear eth  an  oath. 

The  mysteries  of  Providence  still  pressed  heavily  upon 
Solomon's  mind.  Proud  man  would  bring  the  God 
of  heaven  and  earth  to  his  bar.  His  humble  child  is 
taught  the  infinite  distance  between  the  creature  and 
God.  He  therefore  bows  before  him,  and  hears  the 
voice  out  of  the  cloud — "Be  still,  and  know  that  I  am 
God."  (Ps.  xlvi.  10.)  He  could  not  find  out  all  tha 
work  of  Ood.  (Chap.  viii.  17.)  But  his  search  brought 
out  many  valuable  discoveries.  The  security  of  God's 
people  was  a  bright  and  precious  truth.  He  considered 
in  his  heart  to  declare  all  this,  that  the  righteous  and  the 
luise  are  in  the  hand  of  God.  Where  could  they  be 
safer  ?  Here  is  rest  indeed.  What  more  do  we  de- 
sire as  the  ground  of  our  confidence,  than  this  truth 
sealed  and  witnessed  on  the  conscience — All  his  saints 
are  in  thy  hand  f  (Deut.  xxxiii.  3.)  We  are  spared  no 
trials  however  severe — no  conflict  however  painful — 


2<'A  EXPOSITION   OF   ECCLESIASTES.        [CH.  IX.  l,  i. 

no  furnace  however  heated.  But  nothing  touches  our 
foundation.  We  are  in  his  hand.  We  are  "  a  crown 
and  diadem."  Gladly  would  the  great  enemy  secui  c 
the  prize.  But  we  are  in  the  hand  of  the  Lord.  (l.>a. 
Ixii.  3.)  We  are  in  the  fold — exposed  to  peril.  But 
the  security  is — "  None  shall  pluck  them  out  of  rmj 
handy  (John,  x.  28.) 

Our  worlzs  also  are  with  God — remembered  for  good, 
and  to  be  brought  out  before  the  assembled  world  "  in 
that  day,  when  he  maketh  up  his  jewels."  (Mai.  iii.  16, 
17.) 

And  yet — notwithstanding  this  high  privilege,  the 
heart  of  God  towards  us — whether  it  he  love  or  hatred — • 
no  man  knoweth  hy  all  that  is  before  them.  ^  All  things 
come  alike  to  all.  There  is  one  event  to  the  righteous — 
to  the  good — to  the  clean — to  him  that  sacrifketh — to  him 


i/  ^  Romish  perversion  insists  from  this  declar.Htiou,  that  uo  one  cau 
know  himself  to  he  the  object  of  Divine  love.  Melanchthon  (quoted  by 
Bp.  Patrick)  calls  it  '  the  interpretation  of  monks,  who  distorted  the 
words  of  Solomon,  and  wreathed  them  to  their  own  dotages.'  ^'ihe 
more  pious  expositors  of  this  school— not  absolutely  denying  the 
doctrine — declare  it  to  be  '  a  deep  and  difficult  dogma.'  Lorin  con- 
siders the  Apostle's  persuasion  (Rom.  viii.  38,  39)  to  be  a  special  revela- 
tion to  himself.  But  in  truth  the  statement  has  no  distinct  reference 
to  this  point  of  controversy.  S-.)lomon  only  assures  us,  that  no  man 
can  ground  a  personal  confidence  upon  all  that  is  before  them,  since  all 
things  came  alike  to  all.  The  true  Scriptural  doctrine  remains  firm — 
equally  so  the  confidence  grounded  upon  it.  "We  have  known  and 
believed  the  love  that  God  hath  to  us.  The  Spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God."  (1  John,  iv.  16.  Rom.i 
viii.  15.)  '  The  very  principal,  and  indeed  effectual  effect  of  faith  is  { 
that  persuasion  and  trust,  whereby  we  assuredly  believe  the  forgiveness 
of  sins.  The  which  trust  he  that  taketh  away  from  faith,  doth  alto- 
gether weaken  and  destroy  it.' — Serratu 


<Hix.8.]  EXPOSITION   OF   EC CLESIASTES.  265 

that  feareth  an  oath — on  the  one  side  ;  to  the  wicked — 
to  the  unclean — to  him  that  sacrificeth  not — to  him  that 
fiweareth  on  the  other  side.  The  same  Providential  dis- 
pensations belong  to  both.  If  Abraham  was  rich,  so 
was  Haman.  (Gen.  xiii.  2.  Esth.  v.  11.)  If  Ahab  was 
slain  in  battle,  so  was  Josiah.  (1  Kings,  xxii.  34. 
2  Kings,  xxiii.  29.)  The  Lord's  outward  dispensation  ^ 
proved  therefore  neither  his  hve  nor  his  hatred.  There- 
fore 

"  Judge  not  the  Lord  by  feeble  sense." 

Olney  Hymns. 

The  inward  work  is  the  real  demonstrative  evidence. 
A  larger  portion  of  outward  prosperity  may  be  dealt 
out  to  the  wicked.  (Ps.  Ixxiii.  2-12.)  Yet  where  is 
the  child  of  God  who  would  envy  this  lot,  or  who 
would  change  for  it  the  lowest  experience  of  his 
Father's  love  ? 

8.  This  is  an  evil  among  all  things  that  are  done  under 
the  sun,  that  there  is  one  event  unto  all;  yea,  also  the 
heart  of  the  sons  of  men  is  full  of  evil ;  and  madness  is 
in  their  heart  while  they  live,  and  after  thai  they  go 
to  the  dead. 

Solomon  is  here  continuing  his  subject.  He  seems 
to  consider  that  in  some  view  it  is  an  evil,  that  all 
things  come  alike  to  all.  Not  that  he  reflects  upon  this 
appointment  of  God,  as  if  it  were  evil  in  itself.  But  it 
is  evil  in  its  consequence  and  abuse  as  it  were  of  no 
account  whether  men  were  righteous  or  wicked,  since 
there  is  one  event  to  all.^     We  cannot  wonder  at  this 

'  See  Ps.  Ixxiii.  11-13 
12 


266  EXPOSITION  OF  ECCLESIASTES.  [CIT.  IX.  8. 

perversion,  when  the  heart  is  described  to  be  evil — yeo^ 
full  of  eviV— evil  habitual — deliberate — unmingled — 
from  the  fountain-head.  Stand  before  the  mirror. 
How  hard  to  believe  one's  self  so  vile  as  is  here 
pourtrayed !  And  yet,  when  under  the  deep  teaching 
of  the  Spirit  of  God,  how  can  one  forbear  the  confes- 
sion—" Behold  !  I  am  vile."  (Job,  xl.  4.)  '  0  Lord'— 
said  the  dying  Thomas  Scott — '  abhor  me  not,  though 
I  be  most  abhorrible.'  There  can  be  no  exaggeration 
or  mistake.  It  is  our  Maker — the  Grreat  Searcher  of 
the  heart — he  who  alone  knows  it — it  is  he  that  writes, 
and  draws  the  picture.'  Nay,  he  gives  a  list  of  the 
enormities — pouring  out  of  the  heart — defiling  every 
member  of  the  body — every  faculty  of  the  soul.^  Nor 
is  the  picture  confined  to  any  particular  age  or  nation. 
It  is  the  heart  of  the  sons  of  men — the  history  of  every 
child  of  man  in  his  natural  unconverted  state.  Even 
under  the  highest  influence  of  morality — evil  passions, 
as  vile  as  the  source  from  whence  they  come — are  only 
waiting  the  unrestrained  moment,  ere  the  torrent  flow 
out.  Nor  are  the  ignorant  only  in  the  list.  Men  of  the 
most  acute  sagacity — the  most  profound  wisdom — the 
largest  grasp  of  mind — the  most  honoured  talent,  are 
shut  up  in  the  same  prison — the  blinded  captives  of  sin  I 
Can  there  be  a  more  humiliating  picture  of  man  ?  This 
fulness  of  evil  unrestrained  rushes  onward  to  madness 
— be  it  remembered — responsible  madness — the  will 
consenting  to  the  sin — the  heart  loving  it— the  whole 
course  of  it  pursued  to  the  end.  Let  the  sinner  think 
a  moment.     Is  not  every  act  of  rebellion  against  God 

»  See  Jer.  xvii.  9,  10.  *  See  Matt  xv.  19. 


CH.  IX.8.]  EXPOSITION   OF   ECCLESIASTES.  267 

!i  act  of  madness  ?  For  "  who  hath  hardened  himself 
against  God,  and  hath  prospered  ?"  Or  "  who  hath  re- 
sisted his  will  ?"  (Job,  ix.  4.  Rom.  ix.  19.)  Then  look 
at  man  in  his  character,  habits,  and  judgment.  His 
choice  of  worldly  in  preference  to  heavenly  things 
surely  betrays  the  loss  of  the  right  exercise  of  his  un- 
derstanding. It  is  the  maniac  throwing  away  his  gold, 
and  preferring  straws  to  pearls.  You  see  man  in 
miserable  delusion — the  unconscious  dupe  of  an  univer- 
sal imposition. 

Such  is  the  dark  view  as  Solomon  saw  it,  and  as 
every  man — had  he  eyes  to  see — might  see  it  in  his 
own  heart,  or  in  the  world  around  him.  Shall  we 
extend  the  view  to  the  spiritual  apprehensions  of  the 
Gospel — man's  interest  in  it,  and  his  perverted  judg- 
ment of  it  ?  What  is  the  sight  before  us  ?  A  world 
of  sinners  on  the  brink  of  ruin !  Yet  the  greatest 
good — the  great  gift  of  God — that  which  covers  us 
from  all  evil,  and  blesses  us  with  all  good — that  which 
fits  us  to  lead  a  Divine  life  on  earth,  and  to  die  full 
of  immortal  hopes — this  good  is  slighted — despised  I 
Surely  it  is  no  libel,  but  plain  solemn  truth,  to  look  at 
this  sight,  and  cry — Madness  is  in  their  hearts  ! 

And  then  again,  to  see  this  mass  of  our  fellow-sin- 
ners, trifling  with  infinite  evil — the  everlasting  wrath 
of  God  ;  while  the  wheels  of  night  and  day  are  fast 
hurrying  them  unprepared  to  "  fall  into  his  hands  !'*^ 
(Heb.  x.  31 .)  Can  this  be  the  sight  of  rational  beings  ? 
What  else  but  madness  in  their  hearts  could  thus  drive 
them  onward  to  self-destruction  ? 

Sad,  indeed,  is  the  consciousness  that  this  is  no  men- 
tal aberration,  but  a  spiritual  world  within,  where  all 


268  EXPOSITION   OF   ECCLESIA8TES.  [OH.  IX.  8. 

is  distorted  and  contradictory  ;  and  where  the  unhappy 
victims  of  the  delusion  are  so  depraved,  that  they  can- 
not understand  their  own  depravity.  Such  a  world 
of  evil !  Did  we  but  know  it,  could  we  trifle  with  sin  ? 
It  is  impossible  for  the  sinner  to  be  more  dangerously 
mad  than  he  is,  except  by  growing  into  greater  wicked- 
ness. What  worse  madness  is  human  nature  capable 
of? — fleeing  from  God — from  mercy — ^from  heaven — 
serving  the  devil — drudging  in  the  world  of  vanity 
and  sin — living  under  the  curse  of  God,  and  on  the 
brink  of  damnation. 

And  yet  more  awful  is  the  thought,  that,  as  regards 
the  mass — madness  is  in  their  hearts  tvhile  they  live. 
They  persist  in  this  course  to  the  end.  Time  will  soon 
be  a  blank  and  shadow — Eternity  a  present  reality, 
where  the  madmen  will  be  brought  to  their  senses  in 
hopeless  conviction.  As  sure  as  the  Bible  is  true — this 
is  true.  After  that  they  go  to  the  dead. — Alas !  not  to  the 
"  blessed  dead  that  die  in  the  Lord.".  (Rev.  xiv.  13.) 
What  meetness  has  there  been  for  that  home  ?  No 
home,  therefore,  can  be  for  them  in  that  state  of  bliss. 
How  important  is  it  to  cherish  deep  spiritual  sensibili- 
ties !  This  picture — could  we  behold  it  with  the 
piercing  eye  of  eternity — would  be  perhaps  the  sight 
every  moment  of  our  poor  thoughtless  fellow-sinners, 
pouring  into  the  regions  of  dark  despair,  adding  their 
miserable  souls  to  the  countless  millions  fixed  for  ever 
— in  the  world  of  "  weeping  and  gnashing  of  teeth." 
(Matt.  xxii.  11.)  Awful  beyond  thought  or  conception 
is  the  immortality  of  hell.  What  a  wondrous  power 
of  preventing  mercy,  and  of  Omnipotent  grace  must 
there  be  in  the  Gospel — that  can  hide  a  sinner  from 


CH.  IX.  4-0.]  EXPOSITION    OP    ECCLESIASTES.  269 

such  hopeless  ruin,  and  bring  him  out  into  light,  liberty, 
and  salvation!  Whatever  points  to  the  Redeemer 
brings  this  sovereign  remedy  to  view. 

4.  For  to  him  tJuxt  is  joined  to  aU  the  living  there  is  hope  ; 
for  a  living  dog  is  better  than  a  dead  lion.  5.  For  the 
living  know  that  they  shall  die;  but  the  dead  knoio  not 
anything  ;  neitJwr  Jiave  they  any  more  a  reward;  for 
the  memory  of  them  is  forgotten.  6.  Also  their  love, 
and  their  hatred,  and  their  envy,  is  now  perished  ; 
7ieither  have  they  any  more  a  portion  in  anything 
that  is  done  under  the  sun. 

Solomon  had  before  taken  an  opposite  view.  He 
"  had  praised  the  dead  which  were  already  dead,  more 
than  the  living,  which  were  yet  alive."  ^  Here  however 
he  praises  the  high  advantage  of  life  above  death. 
Awful  indeed  is  it  to  see  the  state  of  the  living — their 
hearts  full  of  evil — even  to  madness.  But  while  there 
is  life — while  we  Sire  joined  to  all  theliving,  there  is  hope. 
Living  on  the  land  of  hope,  the  very  possibility  of  es- 
caping the  dark  despairing  home  of  the  impenitent 
dead,  is  an  unspeakable  blessing.  One  almost  seems 
to  realize  the  awful  scene  of  these  dark  regions.^  And 
comparing  the  meanest  thing  with  the  noblest  dead, 
we  are  ready  to  take  up  the  Proverb — A  living  dog  is 
better  than  a  dead  Hon.* 

Another  ground  for  this  preference  is  that  the  living 
know  that  they  shall  die.     Hence  therefore  the  time  and 

See  Chap.  iv.  2,  3.  ^  .See  Isa.  xiv.  9-12. 

'  The  dog  is  often  spoken  of  as  the  meanest  of  creation  (Matt.  xv. 
26.  Phil.  iii.  2.^ — the  lion  as  the  noblest  of  beasts    (Prov   xxx.  30.) 


270  EXPOSITION   OF   ECCLESIASTES.         [CIl.  IX.  4-6. 

opportunity — perhaps  also  the  desire — to  make  prep- 
aration. There  is  time  to  fix  our  interest  in  heaven 
— to  live  upon  the  real  substantial  of  godliness — to 
look  upon  this  world's  glare  with  sober  dignity,  as 
utterly  beneath  "  the  high  calling  of  God  in  Christ 
Jesus.''  All  of  this  world  is  passing  away.  The  glory 
and  great  end  of  life  is  that  life,  which  makes  it 
"  gain  to  die."  (Phil.  i.  21.)  Its  possession  is  but  for 
a  moment — '  only  an  annuity  for  life  ;  not  a  portion  fof 
eternity.'  ^ 

On  the  other  hand,  the  deadknow  not  anything.  They 
have  no  further  knowledge  of  anything  here  on  earth.^ 
They  have  no  further  regard  of  their  worldly  labour. 
The  memory  of  them  is  soon  forgotten.  The  love,  hatred, 
and  envy,  which  they  bore  to  others,  and  others  to  them, 
is  now  perished — so  far  as  connected  with  this  world. 
Whatever  might  have  been  their  portion  on  earth,  they 
have  it  no  longer. 

This  is  the  world — all  that  it  can  give.  This  is  the 
substance  of  those  who  have  their  "  portion — their  good 
things  in  their  lifetime."  (Ps.  xvii.  14.  Luke,  xvi.  25.) 
What  is  it  to  thee — child  of  God ! — but  a  very  bubble  ? 
What  is  it  as  compared  with  thy  rich  reversion — ''  be- 
gotten as  thou  art  to  an  inheritance  incorruptible, 
undefiled,  and  that  fadeth  not  away  ?"  (1  Pet.  i.  3,  4.) 
And  yet  to  see  men  of  large  and  comprehensive  minds 
— living  as  if  there  was  no  God  to  whom  they  are  ac- 
countable— no  heaven  or  hell  to  receive  them  for  ever 

^  Henry. 

"^  1  liis  Bp.  Hall  produces  as  an  argument  against  invocation  of  saints, 
'  the  ground  of  which  is  their  notice  of  our  earthly  condition  and 
special  devotions.' — Old  Religion,  chap.  x.  sect.  ii. 


CII.  IX.  7-9.]  EXPOSITION   OF   ECCLESIASTES.  271 

-or  as  if  these  states  were  painted  shadows,  instead 
of  Divine  realities  !  This  surely  is  besotted  blindness. 
Can  it  be  anything  but  wilful  wickedness,  that  centres 
tlie  heart  in  alienation  from  God — in  darkness  and  in 
death  ? 

7.  Go  thy  way^  eat  thy  bread  with  joy^  and  drink  thy 
luine  with  a  merry  heart ;  for  Ood  now  accepteth  thy 
ivorks.  8.  Let  thy  garments  be  always  white,  and  let 
thy  head  lack  no  ointment.  9.  Live  joyfully  ivith  the 
luife  whom  thou  lovest  all  the  days  of  the  life  of  thy 
vanity,  which  he  hath  given  thee  under  the  sun,  all  the 
days  of  thy  vanity :  for  what  is  thy  portion  in  this  life, 
and  in  thy  labour  which  thou  takest  under  the  sun  f 

Some  striking  pictures  of  vanity  have  been  before  us. 
Here  is  God's  bright  remedy.  Go  thy  way.  Enjoy 
your  mercies  while  you  have  them.  The  charge  of 
melancholy  is  a  libel  upon  religion.  The  man  that  is 
an  heir  to  "  a  lively  hope,  anchored  within  the  veil" 
(1  Pet.  i.  3.  Heb.  vi.  19) — what  ground  has  he  for 
melancholy  ?  Why — we  find  him  "  greatly  rejoicing," 
even  in  the  midst  of  "  heaviness."  (1  Pet.  i.  6.)  A  sin- 
ner has  no  right — a  Christian — supported  by  Divine 
strength,  favour,  and  consolation,  has  no  reason — to 
complain.  His  treasure  includes  the  promise  of  all 
that  he  wants,  in  deep  sense  of  his  own  unworthiness, 
and  of  his  Father's  undeserved  love. 

Eat  thy  bread  and  drink  thy  wine  with  a  merry  heart. 
Temporal  blessings  are  doubly  sweet,  as  coming  from 
him.  He  is  exalted  to  bestow — we  are  invited  to  re- 
ceive— them.     All  is  our  special  portion.     We  are  not 


272  EXPOSITION    OF   ECCLESIASTPIS.  [CH.  I.\.  7-i». 

only  the  heirs  of  heaven,  but  we  are  new-born  to  '*  in- 
herit the  earth."  (Ps.  xxxvii.  11.  Matt.  v.  5.)  He  has 
the  clearest  confidence  for  the  heaven  above,  who  has 
that  heaven  now  in  his  own  soul. 

Thus  indeed  we  haA'C  the  largest — because  the  sanc- 
tified— enjoyment  of  earthly  blessings.  We  have  them 
in  connexion  with  the  grand  mystery  of  mercy — Ood 
now  accepteth  our  work.  Bright  indeed  is  the  sunbeam 
of  Divine  favour.  The  way  is  now  opened — friendship 
with  his  fallen  creatures,  who  had  no  right  to  expect 
anything  but  eternal  banishment  from  his  presence. 
The  blood  of  the  sacrifice  has  made  the  consecrated 
pathway.  Through  this  medium  all  his  thoughts 
are  peaceful  to  us.  The  true  means  noiu  to  enjoy  the 
creature  is  to  find  this  acceptance  with  God.  Doubt 
not  his  fatherly  heart.  Expect  nothing  from  him  but 
good.     Expect  no  good  from  any  other  quarter. 

Solomon's  directions  are  for  a  joyous  religion.  We 
must  not  indeed  forget  the  "  time  to  mourn"  (chap.  iii. 
4)  nor  the  moderation  needed  in  our  times  of  rejoicing 
(1  Cor.  vii.  30),  nor  the  profit  of  seasons  of  humiliation 
and  restraint.  (Dan.  x.  2,  3.)  Yet  we  should  remem- 
ber our  obligation  to  shine — to  exhibit  our  luhite  gar- 
ments of  praise,^  and  use  the  fragrant  ointment  (John, 
xii.  3),  as  the  customary  mark  of  festive  occasions. 
Nor  should  this  be  the  rule  for  particular  times,  or 
peculiar  circumstances.  Lei  thy  garments  he  always 
white — a  rule  in  the  true  spirit  of  the  precept,  which 
involves  both  our  duty  and  our  privilege — "  Rejoice 
evermore.'*  (1  Thess.  v.  16.)     In  our  deepest  sorrow 

*  See  Estli.  viii.  15.     And  comp.  Rev.  iii.  4,  5,  18  ;   xix.  8. 


H.  IX.  7-9.J          EXPOSITION   OP   ECCLESIASTES.  273 

our  ground  for  rejoicing  is  the  same.  It  is  indeed  too 
rare  to  find  a  real  Christian — much  more  rare  to  find 
a  joyful  one.  And  yet  a  gloomy  professor  is  a  sad 
sight ;  neither  the  Church  nor  the  Gospel  has  sympathy 
with  him.  He  is  gloomy,  not  because  he  has  too  much 
religion,  but  too  little.  Glad  indeed  should  we  be  to 
bring  him  out  of  his  dark  shadow — to  bring  a  sunbeam 
upon  his  brooding  spirit.  Let  him  think  of  the  glo- 
rious work  of  the  Divine  Mediator — giving  to  his  afflict- 
ed ones  "  beauty  for  ashes,  the  oil  of  joy  for  mourning, 
the  garment  of  praise  for  the  spirit  of  heaviness."  (Isa. 
Ixi.  3.)  Do  we  really  believe  the  Gospel  to  be  "  glad 
tidings  of  great  joy  ?"  (Luke,  ii.  10.)  Then  surely  we 
belie  this  professed  belief  by  "  hanging  our  heads  like 
a  bulrush"  (Isa.  Iviii.  5)  and  shewing  the  marks  of  an 
inveterate  melancholy  !  Is  there  no  danger,  lest  an 
unthankful  spirit  should  wither  our  present  blessings  ? 
It  is  not  well  to  take  account  from  day  to  day  of  the 
mercies — sovereign  and  undeserved — flowing  in  upon 
us  ?  Ill  does  it  become  us  to  appear  before  our  Father 
with  a  wrinkled  brow  instead  of  acknowledging  his 
just  claim  to  our  affectionate,  dutiful,  unreserved,  de- 
lighting confidence. 

Solomon  could  not  have  laid  down  Ms  last  rule  of 
happiness  without  a  poignant  pang,  in  the  recollection 
of  his  own  awful  violation  of  it — Live  joyfully  with 
the  wife  ivJiom  thou  lovest — a  single — undivided  love — 
so  contrary  to  the  unrestrained  lust,  which  had  been 
his  appetite  and  indulgence.*  Here  is  indeed  a  special 
freeness  of  delight  and  liberty  of  love — yet  under  the 

'  See  1  Kinora,  xi,  1-3. 

12^ 


274  EXPOSITION    OP   ECCLESIASTEB.  [CH.  IX.  7-9. 

godly  restraint  of  honour  and  sobriety.  (Gen.  xxvi.  8. 
Prov.  V.  19.) 

This  rule  gives  no  sanction  to  the  state  of  celibacy, 
as  a  higher  level  of  Christian  perfection  ^ — contrary 
to  our  Maker's  express  declaration — "  It  is  not  good 
that  the  man  should  be  alone  "  (Gen.  ii.  18)  and  not  less 
opposed  to  "  marriage  " — as  declared  to  be  not  only 
lawful  and  blameless,  but  ^'honourable  in  all  men." 
(Heb.  xiii.  4.) 

The  difference  between  conjugal  and  adulterous 
love,  is — that  in  the  one  a  man  may  live  joyfully — 
sweetly  enjoying  his  life — the  other  belongs  to  one, 
whose  "  feet  go  down  to  death  ;  her  steps  take  hold  on 
hell."  (Prov.  v.  5.)  The  godly  union  of  souls  in  mu- 
mutual  forbearance  with  each  other's  infirmities,  and 
mutual  stimulating  each  other's  graces — this  surely  is 
'  a  fragment  of  true  happiness  that  has  survived  the 
fall.'^  As  one  remarks — who  had  tasted  this  sweet 
cap  with  the  most  refined  enjoyment — '  Conjugal  hap- 
piness lives  in  the  depths  of  the  heart,  even  amid  the 
sorrows  and  trials  of  life.  Indeed  it  is  by  these  only 
the  more  deeply  rooted,  as  I  know  by  my  own  experi- 
ence, thank  God.' ' 

^  Bp.  Taylor  strikes  the  balance  in  his  own  beautiful  style,  prepon- 
derating on  the  opposite  side. — ^ee  his  Sermon  on  the  Marriage  Ring, 
Part  ii. 

^  Mylne. 

'  Letter  of  Caroline  Perthes  to  her  married  daughter.  In  an  after 
letter  this  admirable  woman  writes  with  a  Christian  balance — 'Your 
mutual  love  can  be  a  means  of  happine.ss  and  blessing,  only  as  it  in- 
creases your  love  to  God.  And  can  you  not  imagine,  that  to  turn  di- 
rectly to  God,  and  love  hira  without  the  intervent'on  of  any  human 
medium,  may  be  far,  far  better  ?  .  .  .  I  believe  that  every  young  ^ 


^2^T 


Of 


ClI.  IX.  7-y.]         EXPOSITION   OP   ECCLESIASTEaL^^  ^         S^^i^S'/^ 

And  well  will  the  man  acknowledge  this  gift  tuhich  . 
God  hath  given  him  (Pro v.  xix.  14)  under  the  sun — to 
be,  if  not  his  best — jQi  his  temporal  portion — his  staff 
— support — earthly  rest.  '  Child  of  God — Chrisfs 
glory,  dignity,  and  office  is  to  love  his  bride — the 
Church.     Thy  glory  is  to  imitate  thy  Lord.'^ 

And  yet  how  wisely  are  we  reminded — twice,  for  our 
deeper  impression — that  these  days  of  enjoyment  are 
the  days  of  the  life  of  our  vanity — "  few  and  evil "  at 
best.  (Gen.  xlvii.  9.)  As  to  tJw  present  vanity — most 
valuable  is  the  advice — '  Cling  to  one  another  in  your 
grief.  Let  neither  conceal  it  from  the  other.  Do  not 
try  to  calm  one  another  down,  but  rather  let  your  sor- 
row flow  out  into  a  common  stream.  It  will  then  be 
changed  into  a  quiet  happiness,  and  will  unite  you 
more  intimately  than  mere  prosperity  ever  could  have 
done.  Cling  to  one  another,  I  say.  Community  of 
love  changes  the  profoundest  grief  into  a  blessing 
from  God.' '  As  to  the  future,  the  recollection  comes 
to  us.  Sooner  or  later — one  or  the  other  will  be  in 
desolate  loneliness.  Here  then  we  may  listen  to  the 
voice  of  one  who  speaks  from  the  mouth  of  God— 
*'  This  I  say,  brethren — the  time  is  short ;  it  remaineth, 
that  those  that  have  wives  be  as  though  they  had 
none."  (1  Cor.  vii.  29.)  '  All  those  things  that  now 
please  us  shall  pass  from  us,  or  we  from  them  ;  those 


man  iict.s  wisely,  when  she  turns  lier  affections  to  God,  instead  of  look- 
injr  about  her  with  yearning  and  anxiety  for  an  earthly  object.  This 
latter  is  a  melancholy  state  of  mind,  which  withers  and  dries  up  the 
heait,  and  annihilates  all  happinesf.' — JAfe  of  Perthes,  chap.  xxiu. 

*  Mylne. 

'  Life  qf  Perthes,  chap,  xxxii. 


276  EXPOSITION   OP   ECCLESIASTES.  [CH.  IX.  10. 

things  that  concern  the  other  life  are  permanent  as  the 
numbers  of  eternity.  And  although  at  the  resurrec- 
tion there  shall  be  no  relation  of  husband  and  wife, 
and  no  marriage  shall  be  celebrated  but  the  marriage 
of  the  lamb  ;  yet  then  shall  be  remembered  how  men 
and  women  passed  through  this  state,  which  is  a  type 
of  that ;  and  from  this  Sacramental  union  all  holy 
pairs  shall  pass  to  the  spiritual  and  eternal,  where 
love  shall  be  their  portion,  and  joys  shall  crown  their 
heads,  and  they  shall  lie  in  the  bosom  of  Jesus,  and 
in  the  heart  of  God,  to  eternal  ages/  ^ 

10.  Whatsoever  thy  hand  Jindeth  to  do,  do  it  with  thy 
might ;  for  there  is  no  work,  nor  device,  nor  knowl- 
edge, nor  wisdom  in  tJie  grave,  tvhither  thou  goest. 

Conjugal  and  social  affections  are  our  warranted 
indulgence  ;  but  not  so  that  we  should  be  given  up  to 
vythem.  We  have  now  a  rule,  to  stimulate  the  glow  of 
vital  energy.  There  are  works  to  be  done — difficulties 
to  be  overcome — talents  to  be  traded  with — the  whole 
might  to  be  engaged.  And  in  truth — '  man's  wisdom  in 
this  dying  world  consists  in  cheerfully  using  present 
comforts,  and  diligently  attending  to  present  duties.' " 
Every  moment  brings  its  own  responsibility.  And  the 
rule  for  the  discharge  of  this  responsibility  is —  Whatso- 
ever thy  hand  jindeth  to  do,  do  it  with  thy  might.  Obvi- 
ously some  limitation  is  implied.  '  What  we  are  ad- 
monished thus  to  do  must  be  in  its  nature  lawful  and 

^  Bp.  Taylor's  Marriage  Ring.     Finis. 
^  Scott. 


(Jil.  IX.  10.]  EXPOSITION   OF  ECCLESIASTES.  277 

right.  The  hand  may  find  to  do  what  God  has  forbid- 
den. But  this,  instead  of  being  done  with  might,  must 
not  be  done  at  all.'  ^  That  which  occasion  calls  for 
(Judge,  ix.  33,  M.  R.),  in  the  path  of  duty  and  of 
Providence,  is  the  thing  to  he  done.  The  active  exercise 
of  the  luxnds  as  the  instrument  of  the  work,  will  bring 
a  fruitful  result. 

This  direction  finds  its  place  in  the  Apostolical  code 
— "Not  slothful  in  business"  (Rom.  xii.  11) — Do  it 
ivith  thy  might.  Sir  M.  Hale's  advice  is  full  of  weight 
— '  The  crumbs  and  fragments  of  time  should  be  fur- 
nished with  their  suitable  employments.  It  is  precious  ; 
and  therefore  let  none  of  it  be  lost."  Again — '  Re- 
member to  observe  industry  and  diligence ;  not  only 
as  civil  means  to  acquire  a  competency  for  yourself 
and  your  family,  but  also  as  an  act  of  obedience  to 
his  command  and  ordinance  ;  by  means  whereof  you 
make  it  become  in  a  manner  spiritualized  into  an  act 
of  religion.'" 

How  ready  is  this  obedience,  when  the  object  is  near 
the  heart !  What  energy  it  gives  to  that  effort,  which 
is  so  needful  for  success.  For  indeed  '  nothing  of 
worth  or  weight,  can  be  achieved  with  half  a  mind, 
with  a  faint  heart,  with  a  lame  endeavour.' '  Would 
Stephenson  have  accomplished  his  locomotive  triumph, 
with  a  powerful  opposition  thwarting  him  at  every 
step  of  his  progress — if  he  had  not  done  it  tvith  his 
might  ?  Every  man  must  have  an  object  of  pursuit  to  *^ 
keep  him  in  healthful  exercise.     Tlie  dreaming  priv- 

*  Wardlaw. 

•  On  Redemption  of  Time. 

•Dr.  Barrow's  Sernum  on  Industry. 


278  EXPOSITION    OF   ECCLESIAbTES.  [CH.  IX.  10. 

lege  of  doing  nothing  will  soon  melt  away  into  real 
misery.  '  Let  others  take  the  riches' — said  Melanch- 
thon — '  give  me  the  work.' 

But  the  main  sphere  for  this  important  and  invalu- 
able rule  is  the  work  for  eternity — the  "  working  out 
of  our  own  salvation."  (Phil.  ii.  12.)  The  purchase 
price  binds  us  to  the  work  under  the  most  constrain- 
ing obligation.  (1  Cor.  vi.  20.)  We  cease  to  be  our 
own,  from  the  first  moment  that  we  are  bound  to  him. 
And  here — in  his  work — is  need  of  our  might — all 
our  might — might  flowing  from  the  fountain  of  might. 
There  is  no  illusion  of  great  things  to  be  done  at  some 
distant  future.  It  is  the  present  energy — the  moment's 
work — the  instant  sacrifice— the  whole-hearted  service 
— the  first  of  the  day — the  first  part  all  the  day. 
Who  ever  found  Satan  asleep  in  his  work  ?  '  It  is  law- 
ful ' — the  proverb  reminds  us — '  to  be  taught  even  by 
an  enemy. '^  His  might  is  always  put  out  to  work. 
So  let  it  be  with  me.  Let  my  might  be  thrown  into  ev- 
ery prayer.  Let  every  efTort  of  faith — every  exercise 
of  perseverance  be  at  work.  As  a  godly  Puritan  ex- 
presses his  '  good  wish  that  ichat  my  hand  findeth  to  do 
— /  may  do  it  luith  all  my  might :  that  I  may  be  of  the 
number  of  those  that  spend  themselves  with  labour, 
and  not  of  those  who  waste  in  rust  and  laziness. 
Lord !  let  me  rather  wear  out  in  the  work,  than  consume 
(like  a  garment  laid  by  with  moths)  for  want  of  use.'  ^ 
Ought  not  this  verse  to  be  our  daily  text — written 
in  our  inward  parts — before  us  in  our  first  waking 

^ '  Pas  est  et  ab  hoste  doceri.' 

"Swinnock's  Christian  Man's  CalUngy  Part  I.  Cbap  xxvi.     Finis. 


CM.  IX.  lO.J  EXPOSITION   OF   ECCLESIASTES.  279 

hour — '  What  have  I  to  do  to-day  ?  What  duty — what 
work  of  love? — what  talent  to  be  employed  ?  What 
service  does  my  Lord  call  me  to  do  for  him  V — ''  Lord! 
what  wilt  thou  have  me  to  do  ?"  (Act?,  ix.  6.)  The 
more  vigorous  the  excercise,  the  more  strength.  Every 
step  supplies  the  strength.  "  The  way  of  the  Lord  is 
strength  to  the  upright" — and  how  is  it  communicated  ? 
"They  that  wait  upon  the  Lord  shall  renew  their 
strength."  (Prov.  x.  29.    Isa.  xl.  29-31.) 

But  look  at  our  Great  Exemplar — How  fine  the  ex- 
hibition of  determination  for  the  work — "  I  must  work 
the  works  of  him  that  sent  me  while  it  is  day."  Here 
was  doing  with  his  might — the  motive  also  was  the 
same — "  The  night  cometh,  when  no  man  can  work." 
(John,  ix.  4.)  There  is  no  tvorJc,  nor  device,  nor 
knowledge,  nor  wisdom,  in  tJie  grave,  loldther  thou 
goesf.  Here  the  highest  glory  of  earth  concludes. 
Thou  art  travelling  to  the  end.  Every  moment 
brings  thee  nearer.  And  when  come  to  the  grave^ 
there  is  no  work  there.  We  cannot  do  our  undone 
duties  there.  All  power  is  withered  and  gone. 
There  is  no  device  there.  All  scheming  is  gone.  No 
way  of  escape  can  be  planned.  No  knowledge  is  there 
of  any  means  of  help.  No  wisdom — spiritual  or  intel- 
lectual— nothing  that  distinguishes  man  made  in  the 
image  of  God  from  "  the  beasts  that  perish."  A  mel- 
ancholy picture  of  man — arrived  at  "  the  house  ap- 
pointed for  all  living  !"  (Job,  xxx.  23.)  And  what — 
if  he  shall  have  trifled  away  his  "  twelve  hours  of  the 
day"  (John  xi.  9) — if  his  light  shall  have  gone  out — 
if  his  work  shall  have  been  found  undone — if  the  night 
shall  have  overtaken  him,  while   amusing  himself  with 


280  EXPOSITION    OF   ECCLEHIASTES.  ICil.  IX.  11. 

the  foors  word — To-morrow!  If  religion  is  no  business 
now,  what  will  it  be  in  the  dying  hour  ?  One  day  may 
be  worth  years.  Wasted  hours  will  find  us  out  at  last. 
A  little  neglect  will  be  an  eternal  loss.  Oh,  the  dread- 
ful gain  of  winning  the  world  by  the  loss  of  heaven ! 
There  will  be  but  one  wail  throughout  eternity,  con- 
demning self— justifying  God — "  0  my  soul,  thou  hast 
destroyed  thyself."  (Hos.  xiii..9.)  For  our  great  work 
we  have  only  one  little  life,  which  with  all  its  precious 
privileges  and  solemn  responsibilities  is  passing — oh  I 
how  quickly — away  ! 

Make  haste,  0  man,  to  do 

Whatever  must  be  done ; 
Thou  hast  no  time  to  lose  in  sloth, 

Thy  day  will  soon  be  gone. 

Make  haste,  0  man,  to  live  I 

Up,  then,  with  speed,  and  work; 

Fling  ease  and  self  away : 
This  is  no  time  for  thee  to  sleep; 

Up,  watch,  and  work,  and  pray. 

Make  haste,  0  man,  to  live. 

Make  haste,  O  man,  to  live ; 
Thy  Time  is  almost  o'er; 
0  sleep  not,  dream  not,  but  arise; 
The  Judge  is  at  the  door. 

Make  haste,  0  man,  to  live. 
Sonar's  Hymns  of  Faith  and  Hope,  p.  262. 

11.  I  returned,  and  saiv  under  the  sun,  that  the  race  is 
not  to  the  swift,  nor  the  battle  to  the  strong,  tmither 
yet  bread  to  the  wise,  nor  yet  riches  to  men  of  under- 
standing, vor  yet  favour  to  men  of  skill ;  hut  time 
and  chance  happeneth  to  them  all. 


CU.  IX.  U.J  EXPOSITION    OF   ECCLESIASTES.  281 

Solomon  is  now  returning  to  another  view  of  the 
matter,  which  caused  him  perplexity.  If  he  would  have 
us  "  work  out"  our  object  luith  might,  it  must  be  "  with 
fear  and  trembling  "  (Philip,  ii.  12.)  Persons  of  feeble 
and  undecided  habits  may  lose  many  valuable  oppor- 
tunities of  doing  good.  On  such  let  the  rule  be  closely 
applied — "  Whatsoever  thy  hand  findetli  to  do,  do  it  ivith 
thy  might J'^  Others  of  a  more  sanguine  temperament 
never  dream  of  any  issue  but  success.  They  need  a 
balance  on  the  other  side — humility — self-distrust.  Let 
them  be  here  reminded,  that  the  best  means,  and  the 
most  powerful  agency,  will  not  ensure  success ;  and 
that,  when  they  have  done  the  work,  they  must  commit  v 
the  event  to  God. 

It  is  natural  indeed  to  believe,  that  the  race  would 
I^  to  the  swift,  and  the  battle  to  the  strong  ;  that  prudent 
7visdom  would  obtain  a  competent  provision,  and  court- 
ly skill  would  be  the  way  to  favour.  But  it  is  not  al- 
ways so.  The  racer  may  make  an  incautious  step. 
'  The  fortune  of  war'  (so  called)  may  take  an  unfavour- 
able turn.  Men  of  wisdom  continue  to  be  poor,  and 
gifted  with  no  very  successful /ai?o?^r.  Oh !  Christian 
— do  not  you  find  it  hard  to  possess  gifts,  and  not  to 
rest  in  them?— to  have  riches,  and  not  to  trust  in 
them  ? — to  have  wisdom  and  skill,  and  not  to  glory 
in  them  ? — to  exercise  simple  dependence  upon  God,  as 
if  we  had  and  were  nothing  ?  Far  is  he  from  discour- 
aging the  use  of  means.  He  would  only  direct  us  in 
the  use  of  them  not  to  "  sacrifice  to  our  net."  (Hab.  i. 
16.) 

There  is,  indeed,  an  adaptation  of  these  means  to 
the  end,  and  a  tendency  to  work  the  proposed  end. 


282  EXPOSITION    OF    ECCLESIASTES.  [Oil.  IX.  11. 

But  with  all  men's  practised  and  persevering  efforts. 

s/tlie  is^ue  is  with  God — Time  and  chance  happeneih 
unto  (hem  all.  Not  that  there  is  anything  fortuitous 
or  unforeseen,  but  something  that  we  cannot  see — some 
opportunity  of  time — favourable  or  unfavourable — 
which  balances  against  seeming  probabilities — some 
occurrence  *  which  Providence  casts  in  the  way,  wliich 
determines  success  with  a  decisive  effect  upon  our  lot 
in  life.  We  see  not  the  direction,  and  therefore  we 
cannot  clearly  judge.  But  all  things  fall  into  the  place 
infallibly  ordained  by  Grod.  And  if  it  is  casual  to  us, 
it  is  counsel  to  him — a  train  of  causes  appointed  to 
"work  the  counsel  of  his  own  will"  (Eph.  i.  11)  the 
under- working  of  that  hand  which  made  the  worlds. 
And  this  wise  and  holy  hand  directs  the  most  apparent- 
ly fortuitous  events  to  the  accomplishment  of  his  own 
most  righteous  will.  *  Shall  we  then  claim  to  know 
the  secresies  of  his  Providence  ?  No — rather  let  qs  lie 
before  him  in  silent  unreserved  submission,  and  leave 
to  him  the  free  liberty  to  guide  and  govern  us  in  his 
own  way.  We  are  sure  to  come  out  clear  from  all  our 
perplexity,  if  our  eye  be  steadily  fixed  upon  him.  But 
none  of  this  doubtfulness  belongs  to  the  ways  of  God. 
There  is  no  uncertainty  in  the  Christian  race.  (1  Cor. 
ix.  26.)  The  battle  is  for  the  strong  in  the  strength 
of  the  Lord.    "  The  meat  that  endureth"  is  reserved  to 

J  the  "  labourer."  (John,  vi.  27.)  If  fools  go  away  with 
the  world,  we  envy  them  not.  The  man  of  under- 
standmg  grasps  an  unsearchable  treasure.    The  favour 

^  The  proper  meaning  of  the  word  chance.     So  translated  1  Kings 
V.  4 

^  See  1  Kings,  xxii.  34.     Esth.  vi.  1-11. 


CIl.  IX.  !•>.]  EXPOSITION   OF   ECCLESIASTES.  283 

of  God  is  found,  when  heavenly  skill  knows  where  to 
seek    it.     A  sure    covenant   dispenses  spiritual  bles- 
sings.    Providence  uncertain  to  us  promiscuously  be-^ 
stows  the  earthly  portion. 

12.  For  man  also  hnoiueth  not  his  time  ;  as  the  fishes 
that  are  taken  in  an  evil  net,  and  as  the  birds  that 
are  caught  in  the  snare;  so  are  the  sons  of  men  snared 
in  an  evU  time,  when  itfalleth  suddenly  upon  them. 

Time  and  chance  happen  to  all  alike,  and  where  they 
are  least  expected.  For  man  knoiveth  not  his  time. 
(Chap.  viii.  7.)  This  is  true  alike  of  success  or  failure, 
either  of  which  depends — not  upon  man's  effort,  but 
upon  God's  supreme  will.  The  illustrations  limit  the 
reference  to  the  ungodly,  and  shew  the  ignorance  of 
the  time  to  be  man's  ruin  for  eternity — as  the  Ji'shes 
taken  in  an  evil  net,  or  the  birds  caught  in  a  snare.  Can 
we  wonder  at  the  yearning  of  the  faithful  minister — 
following  precious  souls  even  to  the  very  gates  of  per- 
dition— if  haply  he  might  rescue  here  and  there  one 
from  this  unutterable  ruin  ?  Solemn  indeed  to  us  all 
is  the  warning  of  the  coming  day,  that  "  as  a  snare 
shall  it  come  on  all  them  that  dwell  on  the  face  of  the 
whole  earth."  (Luke,  xxi.  35.)  Each  of  us  has  our 
time.  Evil  will  that  time  be,  if  it  falls  suddenly  upon 
tis  ;  if  it  finds  us  slumbering  on  the  brink  of  eternity  ; 
trifling  with  its  infinitely  momentous  concern  ;  making 
the  world  our  portion — our  refuge — our  rest.  (Luke, 
xii.  19,  20.)  But  will  it  be  an  evil  time  to  those  that 
are  watching — waiting — serving  their  Lord  in  the  joy- 
ous expectation  of  his  coming,  and  of  being  with  him 


284  EXPOSITION   OF   ECCLESIASTES.      [CU.  IX.  IS-iG. 

for  ever  ?  (lb.  vv.  35-43.)     Blessed  Lord  I     "  Hasten 
thy  coming  in  thy  time." 

13.  This  wisdom  have  I  seen  also  under  the  sun^  and  it 
seemed  great  unto  me.  14.  There  was  a  little  city^ 
and  few  men  within  it ;  and  there  came  a  great  king 
against  it^  and  besieged  it^  and  built  great  bulwarks 
against  it.  15.  Now  there  was  found  in  it  a  i^oor 
wise  man  ;  and  he  by  his  wisdom  delivered  the  city ; 
yet  no  man  remembered  that  same  poor  man.  16. 
Then  said  /,  Wisdom  is  better  than  strength ;  never- 
theless the  poor  man^s  wisdom  is  despised^  and  his 
words  are  not  heard. 

This  incident — illustrating  the  power  of  wisdom — 
passed  under  Solomon's  own  eye.  He  saw  it  wider  the 
sun.  And  though  others  might  have  passed  it  by,  it 
seemed  great  unto  him — perhaps  the  more  so,  as  being 
overclouded  with  poverty.  Here  was  a  Great  King 
against  a  little  city — a  besieghig  army  building  great 
bulwarks  against  it,  when  there  were  hut  few  men  wiih- 
in  it.  The  danger  appeared  to  be  iminent,  and  the  de- 
struction certain.  Yet  at  the  moment  of  extremity  one 
poor  wise  man  by  his  wisdom  delivered  the  city.  We 
might  have  expected  the  highest  rewards  for  this  poor 
wise  man.  Yet  we  are  told  that  no  man  remembered 
him.  When  he  had  wrought  the  deliverance,  no  man 
looked  after  him.  He  sunk  into  forgetfulness.  His 
ivisdom  was  despised^  and  his  words  were  not  heard. 

Such  is  the  story  ^ — What  is  the  application  to  our- 

^  A  very  similar  story  is  recorded  in  the  history  of  David,  where  a 
woman's  wisdom  was  tlie  deliverance  of  the  city.    (2  Sam.  xx.  14-22.) 


CH.  IX.  18-16.]      EXPOSITION   OF   ECCLESIASTES.  285 

selves,  that  which  makes  it  practical  truth  ?  Learn  to 
estimate  men  by  their  loisdom  and  godliness,  not  by 
their  outward  show.  Value  icisdom  as  the  gift  of  God. 
The  more  we  feel  our  need  of  the  gift,  the  more  stimu- 
lating must  be  our  earnest  pleading  for  the  continued 
supply — The  wise  man  learned  from  this  history  that 
it  was  better  than  strength,  inasmuch  as  one  poor  wise 
inan  in  the  city  shewed  himself  stronger  than  a  large 
army  without.  And  most  encouraging  is  it  to  see 
great  results  from  apparently  feeble  means,  which  the 
world  know  nothing  of,  and  which,  if  they  did  know, 
they  would  only  despise. 

Learn  also  to  prepare  for  disappointment.  Work 
for  the  best  interests  of  your  fellow-creatures  ;  but  not 
for  their  approbation  or  reward.  Let  not  their  praise 
be  our  motive.  Many  may  obtain  wliat  they  did  not 
deserve ;  or  what  justly  belonged  to  us,  as  Americus 
stole  the  laurel  from  Columbus.  But  there  is  no  ground 
to  be  disheartened  by  failure.  If  we  miss  the  worldly 
favour,  and  seem  to  be  forgotten,  the  time  is  at  hand, 
when  "  the  honour  that  cometh  from  God  only"  will  be 
found  to  be  the  substantial  and  unfading  reward. 

We  have  a  plain  proof  here  of  the  vicissitudes  of 
Providence  just  adverted  to  (ver.  11) — We  see  how 
that  the  battle  was  not  to  the  strong,  nor  bread  to  the 
wise,  nor  riches  to  the  man  of  understanding — The 
man  was  i^oor  with  all  his  wisdom,  and  little  mfavoii.r 
with  all  Jn'.^  sliill.      Hi?  words  were  not  rememhered. 


Claf=sical  liistory  gives  the  record  of  Archimedes,  saving  the  city  of 
Syracuse  from  the  whole  force  of  tlie  Komans,  by  linking  their  ships 
in  the  harV>our  by  his  machines  upon  the  walls. 


286  EXPOSITION   OF   ECCLESIASTES.      [CH.  IX.  17, 18. 

Well  would  it  be  for  us,  if  this  were  the  only  instance 
of  forgetfulness.  But  the  thought  of  the  Great  De- 
liverer flashes  across  one's  mind — and  with  the  remem- 
brance of  daring  and  most  guilty  forgetfulness,  the 
slow  remembrance  of  ungrateful  hearts.  How  many 
are  living,  as  if  there  had  been  no  deliverance  wrought 
— or  no  need  of  deliverance  !  May  memory  be  filled 
with  the  deepest  sense  of  infinite  obligation  to  Him, 
who  well  deserves  the  name  of  the  Deliverer^  "  even 
Jesus,  which  delivered  us  from  the  wrath  to  come !" 
(1  Thess.  i.  10.) 

17.  The  words  of  the  luise  men  are  heard  in  quiet,  m.ore 
than  the  cry  of  him  that  ruleth  among  fools.  18.  Wis- 
dom is  better  than  weapons  of  war ;  hut  one  sinner  de- 
stroyeth  'much  good. 

'  A  very  remarkable  verse' — Dr.  Chalmers  observes 
— '  in  these  days  of  mobocracy  !'  ^  There  seems  how- 
ever to  be  upon  the  surface  some  apparent  inconsis- 
tency. 21ie  words  of  the  wise  man  had  just  been  spoken 
of  as  slighted,  and  not  remembered.  Here  however 
considerable  weight  is  ascribed  to  them.  Though  the 
case  of  the  foregoing  verse  is  of  frequent  occurrence, 
jet  exceptions  may  be  found.  The  words  of  the  wise, 
spoken  in  quiet  and  unobtrusiveness,  may  be  little 
thought  of  at  the  time,  and  yet  m.ay  command  atten- 
tion, when  circumstances  bring  them  out.  Often  will 
they  drown  the  senseless  clamour  of  him  that  ruleth 
among  fools.  Noisy  popularity  indeed  has  its  influence 
for  a  moment.     But  the  real  and  solid  good  are  the 

^  Scripture  Headings. 


CII.  IX.  17, 18.]     EXPOSITION  OF  ECCLESIASTES.  287 

words  that  are  heard  in  quiet.  Popular  oratory  in  the 
pulpit  may  stimulate  excitement.  But  it  needs  much 
unction  and  humility  to  give  it  practical  influence. 
We  are  directed  to  behold  our  Lord's  ministry,  as 
words  heard  in  quiet — "  Behold  my  servant ! — he  shall 
not  strive  or  cry  ;  neither  shall  any  man  hear  his  voice 
in  the  streets."  (Matt.  xii.  18,  19.)  Yet  this  implies 
no  heartlessness,  but  the  "  doctrine"  dropping  as  "  the 
rain  upon  the  mown  grass" — upon  hearts  made  ready 
to  receive  its  Divine  influence.  (Deut.  xxxii.  2.  Ps. 
Ixxii.  6.) 

The  contrast  drawn  from  the  history  of  the  wise  nian 
is  vivid.  Not  only  is  wisdom  better  than  strength,  but 
better  than  weapons  of  war — strength  made  ready,  and 
armed  for  the  exigency.  ^  And  yet  if  we  see  that  one 
wise  man,  though  poor  and  unhonoured,  can  do  much 
good ;  sad  indeed  is  the  conviction  forced  upon  us  from 
the  contrary  side.  One  sinner  destroyeth  much  good. 
This  is  the  picture  on  all  sides — in  a  kingdom — the 
black  mark  upon  Jeroboam  the  son  of  Nebat,  who  made 


^  '  We  see  that  '  knowledge  is  power;'  and  we  constantly  repeat  the 
saying,  as  if  Bacon  had  been  the  first  who  had  remarked  the  strength 
of  skill.  But  six-and-twenty  centuries  before  the  days  of  Lord  Veru- 
1am,  King  Solomon  had  said— "A  wise  man  is  strong.  Wisdom  is 
better  than  strength.  Wisdom  is  better  than  weapons  of  war.''  Per- 
haps it  is  owing  to  the  imperfect  sympathies  that  exist  between  theo- 
logians and  philosophers,  that  such  scriptural  sayings  have  received  so 
little  justice.  And  hence  it  has  come  to  pats,  that  many  a  raa.xim  has 
got  a  fresh  circulation,  and  has  made  a  little  fortune  of  renown  for  its 
author,  which  is  often  a  medal  fresh  minted  from  Bib!e  money — the 
gold  of  Moses  or  Solomon  used  up  again  with  the  image  and  .super- 
scription of  Bacon,  or  Pascal,  or  Benjamin  Franklin.' — HamUtonh  Ee- 
clesiastfn,  Lect  xvi. 


288  EXPOSITION   OF   ECCLESIASTES.      [CII.  IX.  17, 18. 

Israel  to  sin  (1  Kings,  xxii.  5*2).  Trace  the  evil  in  the 
different  circles  of  contagion — "  Evil  commiiTiications  cor- 
rupt good  manners"  (1  Cor.  xv.  33)— a  moral  and 
spiritual  pestilence !  Witness  the  infidel  poisoning 
the  unwary  by  the  plausibility  of  his  evil — the  Sabbath- 
breaker's  evil  example — the  enticing  influence  of  the 
pleasure-loving  worldling.  Look  at  the  Church — the 
careless,  unenlightened,  or  heretical,  minister — the  in- 
consistent professor — as  the  "  little  leaven,  leavening 
the  whole  lump"  (1  Cor.  v.  6) — ''  the  root  of  bitterness 
springing  up,  and  troubling,  and  thereby  many  defiledy 
(Heb.  xii.  1.5.)  In  the  family,  how  awful  the  spreading 
corruption  of  parental  example — the  taint  communi- 
cated from  this  source !  When  will  its  deadly  influence 
cease  to  be  felt  ?  In  a  vast  multitude  of  cases,  alas  !  it 
flows  on  to  eternity. 

And  who  of  us  is  freed  from  the  responsibility  of 
spreading  this  plague  ?  How  many  have  yet  further 
communicated  the  contagion  received  from  us ! — how 
many  has  it  confirmed  in  the  ways  of  ungodliness! 
And  too  often  how  fruitless  have  been  the  persevering- 
efforts  to  melt  away  the  evil !  Bitter,  indeed,  were 
the  tears,  which  Mr.  Cecil  shed  over  his  unavailing 
efforts  to  reclaim  those,  whom  he  had  been  too  success- 
ful in  bringing  into  the  infidel  snare.  Yet  when  tears 
are  fruitless,  there  is  blood  to  cleanse.  And  here  let 
the  contrite  sinner  lie,  where  "  the  fountain  is  opened 
for  sin"  (Zech.  xiii.  1)  and  where  acceptance  is  ready 
for  the  sinner  in  all  its  fulness  of  blessing. 


CH.  X.  1.]  EXPOSITION   OF   ECCLESIASTES.  289 


CHAPTER  X. 

1.  Dead  flies  cause  the  ointment  of  the  apotlvecary  to 
send  forth  a  stinking  savour :  so  doth  a  little  folly  him 
that  is  in  reputation  for  wisdom  and  honour,  * 

The  accident  here  referred  to  might  often  happen. 
Where  flies  and  winged  insects  of  all  kinds  abounded, 
one  or  more  falling  in  might  spoil  the  apothecary  s 
ointment.  Solomon  drew  many  of  his  illustrations  from 
common  life.  And  his  quick  discernment  made  a  ready 
application  of  the  incident  to  set  out  and  enforce  a 
moral  principle.  The  lesson  which  he  draws  from  it 
is — that  as  the  decvd.  fl/y,  though  only  a  little  creature, 
gives  an  ill-savour  to  the  most  costly  ointment ;  so  even 
a  small  measure  oi  folly  mars  a  fair  reputation  for  tuis- 
dom  and  honour.  He  had  just  before  mentioned  the 
awful  fact,  that  "  cme  sinner  destroyeth  much  good." 
The  Apostle — as  we  have  seen — makes  a  similar  state- 
ment of  the  wide-spreading  plague  even  of  a  small 
measure  of  evil.  "^  little  leaven  leaveneth  the  whole 
lump."  (1  Cor.  V.  6.) 

But  it  is  not  only  the  shame  of  gi^oss  sins  that  injures 
}jurity.  A  little  foUy  is  enough  to  produce  immense 
mischief.     The  unguarded  moment — the  hasty  word — 

'  The  verb  is  singular  aud  tlie  uominative  plural,  i.  e.  any  one  of  the 
deadfiiea.  The  note  of  comparison  is  also  wanting — a  frequent  omis- 
sion. See  Ps  cxxv.  2  ;  Prov.  xi.  22 ;  Jer.  xvii.  11.  There  is  also  an 
( llipsis  of  the  word  in  the  last  clause,  which  is  to  be  repeated  out  of 
tlio  former  member  of  the  sentence  cauneth  lo  nnd  forth,  &c. 
13 


290  EXPOSITION  OF  ECCLESIASTE8.  [CH.  X.  1. 

the  irritable  temper — the  rudeness  of  manner — the  oc- 
casional slip — the  supposed  harmless  eccentricities — 
all  tend  to  spoil  the  fragrance  of  the  ointment.  The 
minor  morals  of  the  Christian  code  require  strict  at- 
tention. Take  care  that  the  Christian  life  is  wholly 
Christianized  in  outward  points.  The  neglect  of  serv- 
ing the  Lord  in  little  things  excites  revolt.  The 
smallest  extremities  of  the  system — no  less  than  its 
more  important  parts— should  be  kept  sacred  for  God. 
Let  every  corner  of  the  field  be  cultivated  for  him.  It 
is  not  enough  that  we  be  "  sincere."  We  must  be 
"  without  offence — the  sons  of  God  without  rebuke" — 
thinking  of  things  that  are  "  lovely  and  of  good  report" 
— as  well  as  the  things  that  "  are  honest,  just,  and 
true."'  Thus  we  shall  "  shine  as  lights  in  the  world, 
holding  forth  the  word  of  life."  (Phil.  i.  10  ;  ii.  15, 16  ; 
iv.  8.)  The  practical  influence  of  truth  is  the  strongest 
evidence  of  its  reality.  If  the  standard  be  only  preach- 
ed, it  may  be  considered  impracticable.  Yet  where  it 
is  manifestly  and  substantially  attained,  who  can  doubt 
that  it  is  attainable  ? 

But  the  illustration  leads  us  to  ask — ^how  did  the  fly 
come  into  the  ointment  ?  Was  there  no  lack  of  proper 
care  in  the  apothecary?  Had  the  box  been  carefully 
closed,  the  injury  might  have  been  avoided.  And  does 
not  this  speak  to  ourselves  ?  Is  it  not  when  prayer 
and  diligence  are  neglected,  that  little  inconsistencies 
are  allowed,  such  as  almost  imperceptibly  destroy  the 
savour  of  holiness  ?  How  important  is  it  to  walk  up- 
rightly with  God,  and  just  in  our  own  appointed 
sphere  to  lay  ourselves  out  unreservedly  in  his  ser- 
vice I     Tlie  dead  flies  will  trouV)lc  us  to  the  end.     But 


CH.  X  2.]  EXPOSITION   OP   ECCLESIASTES.  291 

a  watchful  self-discipline  will  be  a  cover  to  us.  The 
moral  atmosphere  will  be  more  clear.  The  intellectual 
character  will  be  elevated  and  imbued  with  Christian 
taste  and  sobriety.  Yet  who  does  not  know,  that 
self-government  is  the  most  difficult  of  all  govern- 
ments ? 

Often  then  let  the  prayer  rise  upward — "  Teach  me 
good  judgment  and  knowledge."  (Ps.  cxix.  66.)  The 
man  of  prayer  will  be  in  the  large  receipt  of  all  need- 
ful wisdom  and  grace.  His  walk  will  be  like  "  the 
Sun  of  Righteousness,"  carrying  such  "  healing  in  his 
wings  "  as  to  make  his  very  presence  the  harbinger  of 
joy.'  ^  Liberty  will  be  connected  with  a  subdued  will. 
There  will  be  a  rule — or  at  least  an  attempt  to  rule — 
over  the  ruling  power  of  our  own  spirit.  The  heart 
bowing  to  the  self-denying  principles  of  the  Bible  will 
realize  a  mystery  of  heavenly  joy.  ^ 

"  Blessed  is  he  that  watcheth,  and  keepeth  his  gar- 
ments, lest  he  walk  naked,  and  they  see  his  shame." 
(Rev.  xvi.  15.) 

2.  A  wise  raarUs  heart  is  in  his  right  hand  ;  hut  afooVs 
heart  in  at  his  left.  3.  Yea  also,  when  he  that  is  a  fool 
walketh  by  the  way^  his  wisdom  faileth  him^  and  he 
saiih  to  every  one,  that  he  is  a  fool. 

This  is  a  proverbial  rather  than  a  literal  maxim. 
We  have  had  it  in  substance  before.  "  The  wise  man's 
eyes  are  in  his  head  ;  but  the  fool  walketh  in  dark- 

*  Hamilton's  Ecclesvisfes,  Iject.  xy. 
'  See  Isa.  Ixiv.  5. 


292  EXPOSITION   OF   ECCLESIASTES.  [CH.  X.2,3. 

ness."  (Chap.  ii.  14.)  Here  it  contrasts  the  wise  Tmxn^s 
ready  prudence  and  circumspection  with  the/oo^'s  rash- 
ness and  want  of  though tfulness.  The  right  hand  is 
more  ready  for  exercise  than  the  left^  and  therefore  il- 
lustrates the  better  advantage,  which  the  wise  man 
makes  of  his  resources.  He  has  his  principles,  as  Mr. 
Newton  somewhere  remarks — '  at  his  fingers'  ends.' 
The  heart  evidently  stands  for  all  the  faculties  ^ — '  the 
centre  of  affection — the  seat  of  knowledge — the  source 
of  purpose  and  emotion — the  very  soul  of  the  spiritual 
life.'^ 

For  want,  however,  of  sound  discipline,  we  lose  the 
power  of  mastering  the  mind.  Frivolous  minds  con- 
tinue frivolous  to  the  end  of  the  chapter  ;  amusing 
themselves  with  listless  vacuity,  and  creating  for  them- 
selves fictions  of  fancy,  yielding  no  solid  advantage. 
Intellectual  power — sometimes  of  a  high  order — is 
wasted  in  this  desultory  occupation,  without  issuing 
in  any  one  practical  result. 

There  are  various  exercises  on  opposite  sides,  which 
shew  the  great  need  of  the  heart  being  in  its  right 
place.  As  an  excellent  Christian  writer  remarks  (and 
the  value  of  his  sentiments  will  apologize  for  their 
length),  '  There  is  a  servility  of  mind,  which  leaves  it 
the  slave  of  mere  authority,  without  forming  opinions 
for  itself  by  personal  inquiry.  And  there  is  a  rude 
and  reckless  affectation  of  mental  independence,  or 
liberty  of  thinking,  which  leads  a  man  to  despise  au- 
thority, to  aim  at  striking  out  for  himself  a  system, 

'  Geier. 

'  Mylne.  It  is  the  same  word,  that  is  rendered  in  the  next  verse — 
xoiidom. 


CH.  X.  A  i.J  EXPOSITION    OF   ECCLE.SIASTES.  293 

distinguished  from  the  received  opinions  of  those 
around  him — led,  it  may  be,  by  a  love  of  singularity, 
or  the  vanity  of  appearing  wiser  than  his  neighbour, 
or  perhaps  by  the  condition  of  his  moral  feelings,  to 
argue  himself  into  the  disbelief  of  what  he  wishes  not 
to  be  true.  From  all  such  distortions  of  the  under- 
standing a  regulated  mental  discipline  tends  to  pre- 
serve us.  It  induces  us  to  approach  every  subject 
with  a  sincere  and  humble  desire  for  truth  ;  to  give  its 
due  influence  to  authority,  to  give  its  proper  weight 
to  every  kind  of  evidence,  without  partial  views,  or 
imperfect  examinations  ;  and  to  direct  the  whole 
powers — not  to  favour,  establish,  or  overturn  particu- 
lar opinions,  but  honestly  and  anxiously  to  discover 
what  is  truth.'  ^ 

A  thorough  keeping  of  the  heart  with  God  is  our 
best  security  ;  living  upon  truths,  not  upon  notions ; 
seeking — not  variety  for  our  taste,  but  grace  for  our 
souls  ;  substituting  the  spiritual  for  the  sensuous  ;  con- 
necting excited  feelings  with  pure  simple  doctrines. 
If  we  have  found  the  satisfying  sweetness  of  our  doc- 
trine, we  shall  not  readily  give  it  up.  But  if  we  do,  it 
is  a  fearful  peril ;  if  our  Bible  is  degraded  to  a  com- 
mon-place book,  we  shall  lose  the  keen  appetite  for  its 
contents.  The  dread  of  error  will  be  less  felt,  and 
with  it  will  fade  away  the  love  of  truth. 

But  to  come  to  daily  life.  The  right  hand  marks 
the  dexterous  skill  of  application. "^      Scriptural   ex- 

^  Dr.  Khevcrombi^'s  Essays  and  Tracts.  The  Cultivation  and  Disci- 
pline of  the  Mind.     Addressed  to  the  Young,  pp.  36,  37. 

*  The  word  angUcized  -dexterous— from  the  Latin  dexter— xv^i 
hand. 


294  EXPOSITION   OP   ECCLE8IASTES.  [OH.  X.  2, 3, 

amples  abound.  Jacob's  careful  approach  to  Esau 
(Gen.  xxxiii.  13-23) — Jethro's  wise  counsel  to  Moses 
(Exod.  xviii.  11-24) — Abigail's  prudent  restraint  of 
the  murderous  impulse  (1  Sam.  xxv.  20-35) — Paul's 
skilful  diversion  of  the  mob  from  their  purpose  (Acts, 
xxiii.  6) — all  shewed  the  heart  to  he  at  the  right  hand. 
This  active  energy  is  most  important  in  the  Christian 
life,  when  our  ever-ready  enemy  is  always  on  the  watch 
to  take  us  by  surprise,  and  when  the  habit  of  instant 
prayer  is  our  only  effectual  cover. 

But  the  fool — where  is  he  ?  Left-handed  in  his  work, 
everything  is  in  the  wrong  place.  His  heart  is  not  in 
his  work,  and  therefore  it  does  not  help  him.  Not  a 
step  does  he  take  by  the  way  without  a  painful  expo- 
sure of  his  folly.  He  '  goes  about  his  business  as  awk- 
wardly as  a  man  whose  right  hand  was  tied  behind, 
and  he  had  only  his  left  hand  to. help  him.' '  He  needs 
not  tell  every  one  that  he  is  a  fool.  His  conduct  leaves 
no  doubt  upon  the  matter.  Nor  does  this  arise  from 
the  defect  of  natural  wisdom  ;  but  from  the  want  of 
perception  of  the  value  of  spiritual  wisdom,  and  the 
want  of  heart  to  apply  for  it,  where  it  is  always  "  lib- 
erally given."  (Jam.  i.  5.)  Hence  he  stumbles  in  the 
plainest  path.  He  is  always  behind  his  time.  He 
sees  things  too  late.  His  whole  course  is  blundering, 
and  shewing  '  the  ridiculous  licentiousness  of  the 
tongue,"*  he  becomes  the  object  of  pity  and  contempt. 

It  is  true,  however,  that  this  judgment  upon  the  icise 
man  and  the  fool  is  often  formed  upon  most  mistaken 


*  Bp.  Reynolds. 

^  Bp.  Bntler  ^n  the  Covrnmcut  o/  the  Tongue. 


CH.X.4.J  EXPOSITION   OF   ECCLESIASTES.  295 

premises.  The  man — wise  in  the  estimation  of  the 
world — is  often  proved  to  be  the  most  foolish  of  men. 
For — as  an  old  commentator  remarks — '  who  can  be 
more  foolish  than  he,  who  turns  away  from  Christ  the 
Author  of  our  salvation — who  prefers  transitory  to 
eternal  things  —who  denies  the  expectation  of  the  fu- 
ture life — or  who  hopes  to  obtain  it  in  the  course  of 
folly."  Surely — whatever  be  his  reputation  among 
his  fellow-creatures  for  wisdom,  his  Jwart  must  be  that 
of  the  fool  at  his  left  hand.  We  hear  him  boasting  of 
his  freedom  from  his  old  fetters.  We  see  him  hurry- 
ing from  one  opinion  to  another.  But  all  is  conceit, 
rank  in  selfishness  and  pride.  God's  balances  are 
far  more  sure,  and  just ;  and  to  be  "  weighed,  and 
found  wanting  "  here — will  be  unutterable  and  eternal 
ruin. 

4.  Jf  the  spirit  of  the  ruler  rise  up  against  thee,  leave  not 
thy  place  ;  for  yielding  pacifkth  great  offences. 

'  Virtue  ' — we  have  been  well  reminded — '  consists 
in  earnestly  setting  one's  self  to  the  performance  of 
every  duty.''  Here  loyalty  is  inculcated;  and  that 
"  not  only  to  the  good  and  gentle,  but  also  to  the  fro- 
ward."  (  1  Pet.  ii.  18.)  This  rule  has  been  given  be- 
fore. ^  The  faithful  adviser  may  be  constrained  to 
give  unpalatable  counsel ;  and  the  spirit  of  the  ruler 
may  rise  up  against  him.  Still  let  him  not  hastily 
leave  his  place.     Jonathan  indeed   under  this  heavy 

*  Lavater. 

"  Abp.  Whately's  T.pmms  on  Morals^  xiv.  §  6. 

'  See  chap.  viii.  3. 


296  EXPOSITION   OF   ECCLESIASTES.  [Oil  X.  4. 

provocation  left  Ms  place,  probably  only  for  a  time 
(1  Sam.  XX.  34,  42) ;  but,  generally  speaking,  the  rule 
of  patience  is  wisdom.  George  Herbert's  words  are 
worthy  of  attention — 

'  Be  calm  in  arguing  ;  for  fierceness  makes 
Error  a  fault,  and  truth  discourtesy.' — Church  Porch. 

This  is  good  sense,  and  Christian  patience  rarely  to 
be  found.  Surely  the  subject,  like  the  soldier,  should 
hold  the  place  assigned  to  him,  though  it  may  cost  him 
much  trial.  Let  him  not  throw  up  his  commission ; 
but  rather  restrain  all  impatient  or  disloyal  thoughts. 
Indeed  'retiring  upon  displeasure' — Lord  Bacon  re- 
marks— '  is  of  all  courses  the  unfittest ;  for  a  man 
leaveth  things  at  worst,  and  depriveth  himself  of 
means  to  make  them  better.'*  Extremities  may  in- 
deed justify  the  retirement.^  But  the  ordinary  path 
is  quiet  suffering  in  faith,  in  the  full  consolation  of  a 
present  defending  God.* 

'  The  charm  of  yielding  is  worthy  of  being  specially 
noted.'*  The  power  over  the  spirit  is  a  far  higher 
glory  than  an  earthly  triumph.  A  victory  over  our- 
selves is  more  glorious  than  a  victory  over  others. 
(Prov.  xvi.  32.)  The  vehement  impulse  seems  to  shew, 
that  we  think  more  of  ourselves  than  of  our  cause. 
Yet  this  yielding  must  never  arise  from  cowardice, 
from  a  mean-spirited  fear  of  losing  the  favour  of  man. 

^  Advancement  of  Learning^  book  ii,  xxiii.  5. 

-  David    fleeing   from    Saul,   1  Sam.  xix.  10.     Even  Christ   from 
Herod,  Matt.  xiv.  13.     See  also  the  rule,  lb.  x.  33. 
"  See  Isa.  11.  12,  13  ;  1  Pet.  iv.  19. 
*  Dr.  Chalmers's  Scripture  Readings,     CoraD.  Prov.  xxv,  15. 


CH.X.5-7.]  EXPOSITION    OF   ECCLESIASTES.  297 

Where  conscience  is  concerned,  the  true-hearted  man 
must  at  once  leave  his  plaec,  whatever  be  the  conse- 
quence. In  an  upright  course  fear  not  the  face  of 
man :  not  forgetting  man.  Yet  where  conscience  is 
not  concerned,  nothing  is  to  be  gained  by  the  display 
of  an  unbending  spirit.  '  Anger  irritates  and  inflames 
the  wound ;  meekness  mollifies,  cleanses,  and  heals  it. 
Resentful  pride  adds  fury  to  the  storm.  A  mild  de- 
meanor changes  it  into  a  calm.  By  the  pouring  on  of 
oil  we  may  smooth  the  wave,  which  we  should  lash 
and  rebuke  in  vain.'  Let  "the  elect  of  God"  ever 
"  put  on "  their  garments — so  adorning  to  their  pro- 
fession. (Col.  iii.  12-15.)  What  need  there  is  of  the 
continued  power  of  the  Divine  work  to  maintain  the 
full  display  of  Christian  grace !  Let  us  take  up  the 
prayer  of  our  godly  poet — 

Lord,  mend,  or  rather  make,  us.     One  creation 

Will  not  suffice  our  turn  ; 
Except  thou  make  us  daily,  we  shall  spurn 

Our  own  salvation. — Herbert. 


5.  There  is  an  evil  tvhich  I  have  seen  under  the  sun,  as 
an  error,  which  proceedeth from  the  ruler.  6.  Folly 
is  set  in  great  dignity;  and  the  rich  sit  in  a  low  'place. 
7.  /  have  seen  servants  upon  horses,  and  princes  walk- 
ing as  servants  upon  the  earth. 

Solomon  follows  up  his  exhortation  to  loyalty  by 
noticing  a  common  occasion  of  disloyalty  which  he 

*  Wardlaw.    '  'flie  weak  reed,  by  bending  in  a  rough  wind,  receiveth 
no  hurt ;  when  the  sturdy  oak  is  torn  up  by  the  roots.' — Trapp  in  loco. 
13* 


298  EXPOSITION   OF   ECCLESIASTES.  [OH.  X.  5-7. 

had  seen — misgovernment.  He  had  often  alluded  to 
this  disorder  as  a  national  evil  ;  *  specially  when  men 
have  been  raised,  or  have  risen,  to  an  high  elevation. 
"  The  brother  of  low  degree  may  rejoice  in  that  he  is 
exalted."  (Jam  i.  9.)  It  may  be — as  in  Joseph's  case 
— for  an  enlarged  sphere  of  usefulness.  "^  The  Great 
Ruler  *'  takes  the  poor  out  of  the  dust,  that  He  may 
set  him  with  the  princes  of  his  people."  (Ps.  cxiii.  7, 
8.)  The  records  of  all  ages — particularly  of  our  own 
— shew  men  raised  from  the  people  to  the  highest  hon- 
our in  the  state.  The  evil  here  noted  is  the  misplacing 
of  men— folly  set  in  great  dignity — '  men  by  indignities 
coming  to  dignities.'  ^  This  is  an  error  which  proceed' 
eth  from  the  ruler.  The  responsibility  lies  at  his  door 
to  fix  the  fittest  men  in  the  paces  which  most  need 
them  ;  "  doing  nothing  "  either  "  by  partiality  "  or 
]jy  prejudice.  And  a  matter  of  much  evil  and  grief  is 
the  capricious  advancement  of  despicable  upstarts — 
power  placed  in  unworthy  hands — great  interests  en- 
trusted to  men  of  low  life,  who  have  neither  will  nor 
wisdom  rightly  to  discharge  their  trust.  While  these 
minions — the  creatures  of  the  rulers^  own  will — are 
advanced,  *  the  rich  in  knowledge  and  large  capacities  ^ 


^  See  Prov.  xix.  10;  xxvi.  1;  xxviii.  12,  28;  xxx.21,  22. 

^  Ps.  cv.  17-22,  and  David,  lb.  Ixxviii.  70-72. 

'Bacon's  Essays^  xi.  'Ahab' — it  has  been  well  observed— '  displays 
in  clear  lines  tlie  irreparable  mischief  which  can  be  done  to  society  by 
a  character  intrinsically  insignificant,  when  external  circumstances  have 
exalted  it  into  a  situation  among  the  public  agents  of  the  world.' — 
Archdeacon  Evans's  Scripture  Biography^  iii.  158. 

*  Such  as  by  our  Edward  II.     Comp.  Prov.  xxviii.  3 ;  Eath.  iii.  1. 

'  Evidently  opposed  to  folly.     See  also  Ps.  xlv.  12. 


OH.  X.6-7.J  EXPOSITION   OF   ECCLESIASTE8.  299 

— well  qualified  for  high  offices — are  sitting  in  low 
places.  A  similar  sight — servants  on  horses^  '  and  prin- 
ces walking  on  the  earth  to  do  them  honour  (Esth.  vi.  8, 
9)  Solomon  elsewhere  describes,  as  "  one  of  the  evils 
which  the  earth  cannot  bear."  ' 

If  order  is  heaven's  first  law,  whatever  infringes 
this  law  presents  a  distorted  view  of  the  Divine  econ- 
omy. If  servants  rule,  and  masters  serve — if  subjects 
dictate,  and  kings  bend  before  them,  it  is  the  power 
of  man's  will — not  of  God's  ordinance.  Hooker's 
dying  comfort  was  to  meditate  on  '  the  blessed  obedi- 
ence and  order  of  angels,  without  which  peace  could 
not  be  in  heaven.  And  oh' — he  added — '  that  it  might 
be  so  on  earth !' '  If  we  then  rule,  let  it  be  so  as  to 
give  no  pretext  for  discontent  or  revolt.  If  Ave  be  in 
a  subordinate  position,  let  it  be  to  fulfil  the  responsi- 
bilities of  our  position,  without  seeking  to  "  come  up 
higher." 

The  evil  is  greatly  increased,  when  the  high  stations 
of  the  Church  are  bestowed  upon  unworthy  men,  pass- 
ing by  men  of  God,  sound  in  doctrine,  and  upright  in 
heart.  But  as  Lord  Bacon  quotes  the  proverb — *A 
place  sheweth  the  man ;  and  it  sheweth  some  to  the 
better  and  some  to  the  worse.'  *  It  is  hard  to  say  how 
a  man  will  behave  himself  in  his  high  responsibility, 
till  he  has  been  tried.     None  but  those  who  are  divine- 

-  A  mark  of  honour— Kzek.  xxiii.  23.  Jer.  xvil.  25.  The  latter  text 
marks  a  National  honour — let  Briton  mark  it  well — connected  with  the 
National  keeping  of  the  Sabbath.  (Vv.  21-25.)  The  custom  is  con- 
tinued lo  the  present  day.     See  Harmer. 

'  See  Prov.  xxx.  21,  22.  "  See  Izaak  Walton's  Life.  ' 

*  /?«.<?«»/  xi.  vt  supra. 


300  EXPOSITION    OF   ECCLESIASTE8.  [OH.  X.  8, 9. 

ly-furnished    can  stand   the  trial,   and  glorify   God 
in  it. 

Such  is  this  world — a  mere  pageant — a  "  fashion 
that  passeth  away,"  with  all  its  pomp,  and  glory,  and 
cheat.  Lord !  let  me  be  ever  content  with  my  appoint- 
ed lot,  never  aspiring  to  any  higher  name  or  reputa- 
tion. How  little  exaltation  could  I  safely  bear  with 
such  a  corrupt  and  worldly  heart !  What  a  mercy  is 
it  to  be  kept  upon  humble  ground,  not  climbing  the 
pinnacle,  where  the  head  so  soon  turns  giddy,  and 
where  special  watchfulness  is  needed  ;  because  the 
greater  the  height,  the  greater  the  fall.  Never,  let 
me  seek  great  things  for  myself,  "  when  thou  hast  said 
— Seek  them  not."  (Jer.  xlv.  5.) 

8.  He  that  diggeth  a  pit  shall  fall  into  it;  and  whoso 
breaketh  a  hedge,  a  serpent  shall  bite  Mm.  9.  Whoso 
removeth  stones  shall  be  hurt  thereivith ;  and  he  that 
deaveth  wood  shall  be  endangered  thereby. 

These  four  pithy  illustrations  obviously  point  to 
one  and  the  same  end.  Evil  shall  fall  upon  the  heads 
of  its  own  authors.  He  that  diggeth  the  pit  may  fall 
into  it  himself.^  As  the  breaking  of  an  old  hedge  might 
hazard  the  serpenfs  bite  ;  ^  so  the  attempt  to  root  up 
ancient  fences  of  government  may  be  an  undoing  pro- 
ject.' The  removal  of  stones  from  a  building  may 
bring  them  upon  our  head.     Even  the  cleaving  of  wood 

*  See  Job,  V.  13.  Ps.  vii  15,  16;  ix.  15  ;  cxli  10.  Prov.  '5,6: 
xxvi.  27  ;  xxviii.  10.  Examples  of  Haman  (Esth,  vii.  10),  Daniel's 
enemies  (Dan.  vi.  24).  ^  See  Amos,  v.  19. 

'  See  2  Sara,  xviii     4.     1  Kings,  i.  5  :  ii.  25, 


CH.  X.  10.j  EXPOSITION    OF    ECCLESIASTES.  301 

may  be  a  work  of  personal  danger.^  •  Let  there  be 
neither  a  secret  conspiracy  against  the  established  order 
of  things,  nor  a  violent  inroad  on  its  fences  and  land- 
marks :  else  there  may  be  a  recoil  on  the  perpetrators 
themselves  ;  just  as  the  renders  and  pullers  down  of 
things  material  are  in  danger  of  being  hurt  therewith.'  ^ 
It  is  far  more  easy  to  blame  than  to  mend  ;  to  pull 
down  the  house,  than  to  build  it  up  again.  And  yet 
such  is  the  power  of  self-delusion,  that  if  the  mysterious 
finger  could  shew  the  hand-writing  upon  the  wall — on- 
ward men  will  go — so  natural  and  easy  is  the  down- 
ward path ! 

10.  If  the  iron  be  blunt,  and  he  do  not  whet  the  edge,  then 
must  he  put  forth  more  strength  ;  but  tvisdom  is  profit- 
able  to  direct. 

Whatever  be  the  object  of  the  man  in  cleaving  the 
ivood,  he  cannot  work  effectively  with  blunted  tools.  If, 
therefore,  lie  does  not  tvhet  Ms  hatcJiefs  edge,  he  must 
put  forth  more  strength;  yet  only  to  belabour  the  tree 
with  heavy,  but  ineffectual  bloAvs.  Thus  unskilful  and 
indolent  workmen  often  increase  their  difficulties  by 
the  want  of  hearty  exertion.  In  working  for  God,  our 
materials  are  rough.  Feeble,  indeed,  are  our  efforts 
to  cleave  the  knotty  ivood.  The  stubborn  will  resists, 
and  there  is  no  apparent  result. 

But  is  it  not  the  secret  of  this  bluntness,  that  we 
have  not  wJietted  tlie  edge,  that  prayer  has  been  let 
down — that  faith  has  been  in  slumbering  exercise — 

*  See  Deut.  xix.  5. 

'  Dr.  Clialmers'  Srripfure  Rfiadings. 


302  EXPOSITION   OF  ECCLESIASTES.  [CH.  X.  10. 

that  the  lust  of  the  world  has  been  indulged — and 
heavenly  prospects  clouded  ?  Yet  we  must  not  cast 
away  the  enfeebled  weapon.  Let  the  edge  he  whetted. 
Substitute  a  religion  of  sustained  energy  for  a  religion 
of  complaints.  We  are  fighting  for  a  "  kingdom  that 
suffer eth  violence."  The  crown  is  hard  to  get,  and 
harder  still  to  keep.  But  "  the  violent" — those  who 
have  luhetted  their  edge  and  put  forth  more  strength — 
they  "  take  it  by  force."  (Matt.  xi.  12.)  So  far  as  faith 
is  in  real  exercise — it  must  and  will  prevail. 

*  Fight,  though  it  may  cost  thy  life  ; 

Storm  the  Kingdom,  but  prevail  ; 
Let  not  Satan's  fiercest  strife 

Make  thee,  warrior,  faint  or  quail 

'  Art  thou  faithful  ?  then  oppose 
Sin  and  wrong  with  all  thy  might ; 

Careless  how  the  tempest  blows, 
Only  care  to  win  the  fight.'  ^ 

But,  after  all,  the  grand  cause  of  failure  is,  that  we 
,do  not  go  straight  to  God  for  the  strength  of  Omnipo- 
tence to  be  "  made  perfect  in  our  weakness."  (2  Cor. 
xii.  9.)  There  having  gone  and  whetted  the  edge — now 
to  your  work.  They  that  have  a  little  strength,  shall 
have  more.  "  He  giveth  power  to  the  faint,  and  to 
them  that  have  no  might,  he  increaseth  strength."  (Isa. 
xl.  29.)  Ours  is  not  a  fitful  work — of  strong,  but  tfevfi- 
porary,  excitement.  The  thought  that  it  is  God's 
work — done  for  God — done  on  earth,  as  it  cannot  be 
done  in  heaven — this  puts  energy  into  every  effort.    It 

*  Lpra  Germmiica.     Septuagesima  Sunday. 


<;n.  X.  10.]  EXPOSITION   OF   ECCLESIASTES.  303 

is  not  the  work  of  the  scholar  or  the  theologian,  but 
of  the  practical  servant  of  God.  It  is  not  the  work 
of  natural  power,  but  of  Christian  confidence.  '  When' 
— as  godly  Bp.  Latimer  declares — '  I  am  in  a  settled 
assurance  about  the  state  of  my  soul,  methinks  then  I 
am  as  bold  as  a  lion.  But  when  I  am  eclipsed  in  my 
comforts,  I  am  so  fearful  a  spirit,  that  I  could  run  into 
a  very  mouse-hole.'  Here  is  the  true  ichetting  of  the 
edge.  The  secret  of  our  strength  is  the  recollection  of 
our  standing  as  a  child  accepted.  To  hold  on  in  ad- 
vance only  a  single  step  is  victory.  We  think  not  of 
the  hardness  of  the  fight,  but  of  Him  who  is  ever  with 
us — ever  sufficient  for  us.  One  promise  of  His  grace 
is  more  powerful  to  hold  us  up,  than  all  the  assaults 
of  hell  to  throw  us  down. 

There  will  indeed  be  perplexities  to  the  end.  But 
vnsdom — "  the  wisdom  that  is  from  above  " — is  profit- 
able  to  direct.  It  puts  us  in  the  right  way  of  working. 
It  sets  before  us  the  best  objects,  and  the  most  fitting 
occasions.  The  want  of  this  practical  ivisdom  has 
hindered  much  good,  and  induced  much  injury  to  the 
great  end.  Children  have  been  trained  in  gloom, 
rather  than  in  brightness.  Amiable  people  have  been 
revolted  from  the  Gospel  by  well-meaning  but  unsuited 
faithfulness.  Imprudence — perhaps  only  a  single  in- 
stance— has  excited  a  prejudice,  very  hard  to  melt 
away.  And  therefore  for  consistency  and  usefulness 
in  our  sphere  of  duty,  what  so  important  as  to  take 
the  precious  promise  as  the  polar  star  of  our  course  ? 
— "  If  any  of  you  lack  wisdom,  let  him  ask  of  God, 
that  giveth  to  all  men  liberally,  and  upbraideth  not ; 
and  it  shall  be  given  him."  (Jam.  i.  5.) 


304  EXPOSITION   OF   ECCLESIASTES.  [CH.X.li 

11.  Surety  the  serpent  will  bite  tvithout  enchantment,  and 
a  hahhler  is  no  better. 

Scripture  elsewhere  alludes  to  man's  power  in  en- 
chanting the  serpent.  But  ivithout  enchantment  surely 
the  serpent  will  bite.  It  is  his  nature.  (Verse  8.)  The 
babbler  is  no  better.^  It  is  as  much  his  nature  to  babble, 
and  quite  as  dangerous,  as  for  the  serpent  to  bite.  He 
is  all  tongue.  And  well  indeed  is  this  "  tongue  de- 
scribed as  an  unruly  evil,  full  of  deadly  poison ! "  (Jam. 
iii.  8.) 

The  evil  here  more  distinctly  in  view  is  breach  of 
confidence.  So  baneful  is  its  influence — that  it  is 
hardly  safe  to  "  trust  in  a  friend,  or  to  put  confidence  in 
a  guide."  Nay — it  may  sometimes  be  wise  to  "  keep 
the  door  of  our  mouth  from  her  that  lieth  in  our  bos- 
om." (Mic.  vii.  5.)  '  The  dismantling  and  rending  of 
the  robe  from  the  privacies  of  human  intercourse '  can- 
not be  justified.  '  He  that  entrusts  a  secret  to  a  friend, 
goes  thither  as  to  a  sanctuary ;  and  to  violate  the  rites 
of  that  is  sacrilege  and  profanation  of  friendship.'^ 
Follow  in  '  its  course  a  secret  thus  let  loose.  One  tells 
it  to  another.  Thus  it  goes  from  mouth  to  mouth — 
from  ear  to  ear  ;  depositing  in  many  hearts  what  never 
should  be  known  ;  gathering  as  it  flies  untold  excess 
of  scandal.  If  "  itching  ears  "  are  bad  (2  Tim.  iv.  3); 
itching   lips  are  worse — more   hurtful   in  the  end.'^ 

^  'A  babbler  is  nothing  better  than  a  serpent,  who  stings  without  prov- 
ocation.' Luther's  Version.  — See  Beza.  The  marginal  reading — 
'  Master  of  the  tongue^ — supposes  the  proud  independence  of  all  restraint. 
See  Ps.  xii.  4 

"  Bp.  Taylor's  Sermon  on  the  Good  and  Evil  Tongue. 

^  Mylne. 


OH.  X.  12-15.]        EXPOSITION   OF   ECCLESIASTES.  305 

Learn  to  prize  the  friend  who  can  keep  a  secret  as  an 
inestimable  jewel.  To  resist  the  charm  of  telling  the 
secret  unadvisedly — is  an  honourable  mark — "  shewing 
all  good  fidelity  in  all  things."  (Tit.  ii.  10.) 

The  evil  of  this  hahUing  involves  all  the  fruits  of  pure 
selfishness  —  tossing  about  our  neighbour's  name — 
the  dearest  part  of  him — as  the  veriest  bauble.  And 
how  naturally  do  we  slide  into  this  sin — ere  we  are 
aware  of  it!  Everywhere  it  goes  with  us — at  home 
and  abroad — in  large  or  small  society — in  common  in- 
tercourse of  the  day.  The  tongue  flowing  without 
restraint,  becomes  "  the  fountain  sending  forth  bitter 
waters."  If  it  be  the  prerogative  of  man  to  enchant 
the  serpent,  much  more  is  it  the  Omnipotence  of  God  to 
"bridle  the  tongue."  ''No  man^^ — it  is  emphatically 
stated — "  can  tame  it."  (Jam.  iii,  8.)  The  sins  of  the 
tongue  are  deeply  marked  in  the  word  of  God,  as  mat- 
ter for  discipline,  humiliation,  and  prayer.  Oh !  for 
that  careful,  tender  sensibility,  that  makes  a  conscience 
of  a  word — of  a  look."  No  sins  tend  more  to  banish 
the  Divine  Comforter  from  our  houses  and  from  our 
hearts.  What  proof  can  there  be  of  grace  in  the 
heart,  if  there  be  not  a  bridle  on  the  tongue  ?  ^ 

12.  The  words  of  a  wise  man's  mouth  are  graciotts 
(Heb.  Grace)  ;  but  the  lips  of  a  fool  iviU  sicalloiv  him 
up.  13.  The  beginning  of  tJie  words  of  his  mouth  is 
foolishness  ;  and  the  end  of  his  talk  is  mischievous 
madness.  14:.  A  fool  also  is  full  of  words  :  a  man 
cannot  tell  what  shall  be  ;  and  what  shall  be  after  him, 

'  See  Jam.  i.  26. 


306  EXPOSITION    OF   EC€LESIASTES.        [ClI.  X.  12-i.'<. 

wlio  can  tell  him  ?  15.  The  labour  of  the  foolish 
wearieth  every  one  of  them ;  because  he  hnoweth  not 
how  to  go  to  the  city. 

Again  we  have  the  contrast  drawn  out  between  wis- 
dom and  folly — between  that  which  cometh  from  God, 
and  the  flowing  stream  of  our  corrupt  nature.  The 
tongue — as  Bp.  Taylor  describes  it  in  his  graphic  col- 
ouring— '  is  a  fountain  both  of  bitter  waters  and  of 
pleasant.  It  sends  forth  blessing  and  cursing.  It 
praises  God,  and  rails  at  men.  It  is  sometimes  set  on 
fire,  and  then  it  puts  whole  cities  in  combustion.  It  is 
unruly,  and  no  more  to  be  restrained  than  the  breath 
of  a  tempest.  It  is  volatile  and  fugitive.  Reason 
should  go  before  it ;  and  when  it  does  not,  repentance 
comes  after  it.  It  was  intended  for  an  organ  of  the 
Divine  praises  ;  but  the  devil  often  plays  upon  it,  and 
then  it  sounds  like  a  screech-owl,  or  the  groans  of 
death  !  Sorrow  and  shame,'  folly  and  repentance,  are 
the  notes  and  formidable  accents  of  that  discord.'  ^ 

How  valuable  then  is  the  art  of  enchanting  our 
tongues  ;  bringing  them  under  wholesome  discipline,  so 
that  they  may  pacify  and  instruct,  instead  of  bringing 
the  serpent's  sting  !  And  truly  heavenly  wisdom  per- 
vades the  entire  and  new  man,  as  folly  pervades  every 
faculty  of  the  old  man.  The  words  therefore  of  the 
wise  man\s  mouth  are  gracious — grace  in  the  very  es- 
sence. Thus  was  it  with  our  Divine  Master.  The  en- 
raptured Prophet  could  not  restrain  his  song — "  Thou 
art  fairer  than  the  children  of  men  :   grace  is  poured 

*  Sermon  on  the 


<  II.  X.  12-15.]        EXPOSITION   OP   ECGLESUSTES.  307 

to  thy  lips."  (Ps.  xlv.  2.)  And  when  this  Incarnate 
wisdom  was  manifested — can  we  marvel,  that  they 
wondered  "  at  the  gracious  words,  which  proceeded 
(.lit  of  his  mouth"?  (Luke,  iv.  22.) 

Solomon  elsewhere  draws  the  same  picture  of  the 
iiodly  tongue — "  The  tongue  of  the  just  is  as  choice  sil- 
\fT.  The  lips  of  the  righteous  feed  many.  The 
tongue  of  the  wise  useth  knowledge  aright.  The  heart 
of  the  wise  teacheth  his  mouth,  and  addeth  learning  to 
his  lips."  *  And  "  how  forcible  are  these  right  and 
gracious  ivords  !  "  (Job,  vi.  25.)  Did  they  not  melt 
the  iron  heart  of  Esau?  (Gen.  xxxiii.  1-16.)  Did 
they  not  recall  the  rash  purpose  of  David  to  a  consid- 
erate restraint?  (1  Sam.  xxv.  22-35.) 

Take,  again,  a  modern  example  from  the  annals  of 
our  Church  History.  What  did  Luther  owe  to  the 
gracious  tvords  of  his  friend  Staupitz,  bringing  him  out 
of  bondage  I  '  In  order  to  be  filled  with  the  love  of 
that  which  is  good,  you  must  first  be  filled  with  the 
love  of  God.  If  you  wish  to  be  really  converted,  do 
not  follow  these  mortifications  and  penances.  Love 
him  who  has  first  loved  you.'  These  words — the  His- 
torian adds — '  penetrated  the  heart  of  Luther.  Guided 
by  tliis  new  light,  he  consulted  the  Scriptures.  He 
looked  to  all  the  passages,  which  speak  of  repentance 
and  conversion — words,  which  were  no  longer  dreaded, 
but  became  the  sweetest  refreshment.  Those  passages 
of  Scripture,  which  once  alarmed  him,  seemed  now — he 
says — to  run  to  him  from  all  sides,  to  smile,  to  spring 
up,  and  play  around  him.' ' 

*Prov.  X.  20,  21 ;  xv.  2  ;  xvi.  23.  Comp.  Ps.  xxxvii.  30. 
'  D' Aubigiie'a  Bvttory  of  the  German  Reformation. 


308  EXPOSITION   OF   ECCLESIASTE8.        [CH.  X.  12-16. 

There  is  indeed  a  power  in  godliness  beyond  man's 
wisdom.  Grcwe  is  often  mightier  than  intellect.  The 
man  whose  "  conversation  is  seasoned  with  this  grace  " 
will  be  ready  with  his  "  answer"  against  many  an  acute 
disputant  on  the  arena  of  scepticism.'  Considering 
his  tongue  as  a  talent  to  be  used  for  his  Master's  glory, 
and  having  his  heart  as  a  treasury  filled  with  the  things 
of  God — his  gracious  loords  will  be  full  of  power. 
Few  can  listen,  without  being  wiser  and  better. 

Here  is  wisdom  in  its  solid  influence.  Now  mark 
the  contrast  oi  folly.  The  lips  of  the  fool  swallow  up 
himself.  Adonijah's  self-willed  proclamation  was  to 
his  own  ruin.  (1  Kings,  i.  5  ;  ii.  25.)  Eehoboam's 
foolishness^ — giving  grievous  instead  of  gracious  ivo^^ds 
to  his  people — made  "  his  own  tongue  to  fall  upon  him- 
self." (lb.  xii.  1-19.  Comp.  Ps.  Ixiv.  8.)  Wisdom 
guides  the  nearest  way  to  our  own  security.  (Prov.  x. 
9.) — Folly  the  surest  road  to  our  own  ruin.  Look  at 
tJie  lips  of  the  fool  filled  with  scorn  against  his  Maker 
— his  scoffing  contempt  alike  of  his  mercy  and  his  judg- 
ments— are  not  these  the  words  of  folly  in  the  path  of 
ruin  ?  (Ps.  ii.  1-4.)  And  will  not  the  justly  merited 
destruction  at  the  great  day  of  retribution  fearfully — 
irrevocably — swallow  him  up?  (Jude,  14,  15.) 

Nor  are  thefooVs  lips  only  a  curse  to  himself.  They 
become  a  pest  to  all  around  him — from  beginning  to 
end.  The  beginning  of  his  words  is  foolishness.  But 
he  goes  from  bad  to  worse — often  as  if  he  was  worked 
up  to  a  phrenzy.  If  his  oracular  voice  does  not  com- 
mand attention,  he  is  all  on  fire — all  is  a  blaze  and 

«  See  Col.  iv.  6. 


OH.  X.  12-15.]        EXPOSTTIOX   OF   ECCLESIASTES.  309 

smoke — till  his  anger  becomes  a  sort  of  mischievous 
madness.  Thus  this  combustible  talker  spreads  mis- 
chief wherever  he  goes — in  his  family — in  society,  stir- 
ring round  about  him  "  envy  and  strife,  confusion,  and 
every  evil  work." 

The  next  distinctive  feature  in  the  portrait  of  the 
fool  is  his  torrent  of  words— ;/i<K  of  words — Many 
words  but  few  ideas — a  Babel  system  of  confusion — 
mere  word-rubbish.  He  talks  from  first  to  last  in  the 
circle  of  folly — talking  and  talking  on  at  random,  de- 
termining to  have  the  last  word,  although  at  the  end 
it  is  the  same  as  at  the  beginning — such  common-place 
truisms  that  no  man  can  tell  what  shall  he — what  shall 
come  next ;  and  so  loose  and  incoherent,  that  what 
shall  be  after  him  who  can  tell  him  ? 

In  fact,  it  is  generally  found,  that  those  who  have 
the  most  discourse  have  the  least  knowledge.  Words 
are  too  often  the  substitute  for  thinking,  rather  than 
the  medium  of  thought.  In  the  use  of  them  men  think 
they  know  their  own  wisdom.  But  how  few  compara- 
tively know  their  own  foolishness !  The  fool  passing 
from  his  words  to  his  daily  business — his  labour  ivea- 
ries  every  one  connected  with  him.  Impertinently  busy, 
without  any  object ;  yet  so  extreme  is  his  ignorance 
upon  the  most  ordinary  matters — such  a  total  want  of 
common  sense — that  it  is  as  t/"  ^  hneio  not  the  plainest 
track — hoio  to  go  to  the  city,  close  at  hand.  We  won- 
der not  that  man  should  be  v-earied  with  his  inter- 
course, yielding  as  it  does  no  profitable  result.  Thus 
'  men,  who  neglect  to  employ  Christ  for  "eye-salve,  that 
they  might  see  ".(Rev.  iii.  18)  things  of  greatest  con- 
cernment for  his  glory,  and  for  the  salvation  of  their 


310  EXPOSITION   OF   ECCLESIASTES.       [CH.  X.16,1T. 

own  souls,  are  often,  for  their  so-doing,  left  to  miscarry 
in  their  most  common  affairs.'^  Man's  wisdom  be- 
comes his  foolishness,  if  he  is  content  to  live  without 
dependence  upon  his  God. 

We  do  not  often  see  this  portrait  of  the  fool  fully 
drawn  out.  Yet  we  are  frequently  conversant  with 
persons  gifted  with  great  volubility  of  speech,  com- 
bined with  perfect  shallowness  of  understanding  ;  and 
who,  if  they  were  strongly  excited,  would  pour  forth 
the  overflowing  foolishness  here  described.  Indeed 
the  fountain  principle  is  in  us  all  from  the  beginning. 
"  Foolishness  is  bound  up  in  the  heart  of  the  child  " 
(Prov.  xxii.  15)  ;  and  unless  it  give  place  to  the  Om- 
nipotence of  the  gracious  principle,  its  enfeebling  and 
perverting  influence  will  fully  proclaim  itself.  The 
man  who  neglects  Divine  Teaching,  will  be  a  fool  to 
the  end  of  his  days  in  heavenly  wisdom,  with  all  the 
fearful  responsibility  of  wilful  folly. 

16.  Woe  to  thee,  0  land,  luhen  thy  King  is  a  child,  and 
thy  princes  eat  in  the  morning.  Vl.  Blessed  art  thou, 
0  land,  when  thy  King  is  the  son  of  nobles,  and  thy 
princes  eat  in  diie  season,  for  strength  and  not  for 

drunkenness. 

Solomon's  code  of  morals  comes  out  with  greater 
point  and  brightness,  the  more  it  is  examined.  This 
book  of  Ecclesiastes  is  truly  a  hand-book  of  morals,  for 
all  ranks  and  classes  of  society.  And  not  among  the 
least  important  is  the  place  which  Solomon  gives  -to 

» Nisbet. 


en.  X.  16, 17.]        EXPOSITION   OF   ECCLESIASTES.  311 

the  great  and  noble  of  the  earth.  Kings  and  rulers 
like  himself,  far  from  being  exempted  by  their  rank 
from  the  common  laws  of  men,  are  strongly  Avarned 
against  sins,  which  might  have  seemed  to  belong  only 
to  the  lowest  and  most  degraded  of  tlieir  people.  In 
point  of  fact — the  higher  the  rank,  the  more  aggravated 
the  sin.  And  that  of  intemperance,  here  reproved,  is 
not  only  ruinous  to  the  prince,  but  brings  a  curse  upon 
the  nation.  ^ 

Solomon  had  learned  naturally  to  connect  the  per- 
sonal character  of  the  Monarch  with  the  prosperity 
of  the  land.  A  child  in  years — as  Josiah,  and  others 
— may  be  a  national  blessing.'  But  when  the  king 
"  ivas  a  child  in  understanding,"  (as  was  his  own  son 
in  the  maturity  of  age) ' — then  tvoe  unto  thee,  0  land. 
(Isa.  iii.  4.)  The  character  and  habits  of  the  princes 
were  generally  after  the  example  of  the  Sovereign. 
A  corrupt  king  (like  our  Charles  II.)  brings  up  a  cor- 
rupt court.  If  he  were  indulging  his  ease  and  pleas- 
ure, they  would  probably  plunge  into  the  same  gulf 
(Hos.  vii.  3-5),  giving  up  the  morning — the  prime  of 
the  day — to  appetite  ;  rather  than  appropriating  it, 
as  they  were  bound  to  do,  to  the  public  service.* 

'  See  1  Kings,  xvi.  9,  10 ;  xx.  16-21. 

'  2  Chron.  xxxiv.  l-.S.  Cartwright,  writing  in  Elizabeth's  days, 
adds  to  the  list  'Edward  VI.  in  our  memory'— but  with  this  signifi- 
cant reserve — 'so  long  as  he  was  guided  by  his  own  judgment  and 
will' 

"  vSee  2  Chron.  xii.  13. 

*  See  Jer.  xxi.  12.  '  The  breakfast  of  the  Orientals  usually  con- 
sisted of  the  simplest  eatables.  Hence  to  feast  in  tlie  morning  was  a 
proof  of  intemperance,  as  well  as  neglect  of  duty. — Holden.  See  Pic- 
torial  BihU. 


312  RXPOSITION    OP   ECCLESIASTES.        [€ir.  X.  16, 17. , 

In  contrast  with  the  ivoe  of  a  childish  monarch,  is 
the  blessing  of  a  king — the  son  of  nobles.  And  as 
before,  it  was  the  child,  not  in  years,  but  in  qualities  ; 
so  he  now  speaks  of  a  king — noble — not  in  blood,  but 
in  wisdom  and  godliness.  For  '  this  is  the  true  nobil- 
ity, when  piety,  wisdom,  righteousness,  and  the  fear  of 
God,  do  adorn  the  royal  blood,  and  render  persons 
truly  illustrious.  Nobility  of  blood,  without  nobility 
of  virtue  and  holiness,  addeth  nothing  to  a  governor 
at  all.''  The  completeness  of  the  blessing  is,  when 
the  king  reigneth  in  righteousness,  and  the  princes — 
following  his  example  —  "rule  in  judgment."  (Isa. 
xxxii.  1.)  The  contrast  is  marked  in  well-disciplined 
exercise.  They  did  not  eat  in  the  morning  in  unre- 
strained indulgence — but  in  di^  season — in  modera- 
tion, for  strength,  and  not  for  drunkenness — "  making 
provision  for  the  flesh  " — to  satisfy  the  wants — not 
"to  fulfil  the  lust  thereof."  (Rom.  xiii.  14.)  This 
habit  of  self-control  was  emphatically  commended  to 
rulers  with  some  experience  of  its  need  and  value — 
"  It  is  not  for  ki7igs,  0  Lemuel,  it  is  not  for  kiiigs  to 
drink  wine,  nor  for  princes  strong  drink  ;  lest  they 
drink,  and  forget  the  law,  and  pervert  the  judgment 
of  any  of  the  afflicted."  (Prov.  xxxi.  4,  5.)  When 
this  royal  temperance  is  based  upon  Christian  princi- 
ples of  government,  may  we  not  truly  say — Blessed 
art  thou,  0  land  ? 

Look  at  our  own  land — our  vast  increasing  empire — 

^  Bp.  Reynolds.  '  As  a  son  of  death  or  perdition  is  one  devoted 
thereunto ;  so  a  fion  of  nobhs  is  one  nobly  seasoned  with  principles  of 
honour  and  government.' — lb.  '  So  a  son  of  Belial---a  son  extremely 
wicke'l  -in  tlie  superlative  degree.' 


en.  X.  IS]  EXPOSITION   OF   ECCLE8IASTES.  313 

joining  colony  to  colony — like  "  house  to  house,  and 
field  to  field" — her  fleets  riding  the  acknowledged 
lords  of  every  sea — mistress  of  half  the  islands  in  the 
globe — what  if  our  rulers  would  grasp  their  weighty 
responsibility  of  '  planting  the  colonies  of  Christ — 
instead  of  those  of  Mammon  ?' — when  we  should  thus 
see  her  crowned  with  the  honour  of  her  God,  should 
we  not  then  take  up  the  delighting  voice — Blessed  art 
thou^  0  land  ?  Surely  we  would  respond  to  the  utter- 
ance of  a  well-thinking  mind  —  '0  that  statesmen 
would  consider  what  a  glorious  privilege  they  enjoy, 
when  they  are  allowed  to  become  the  fathers  of  a  new 
people  !'  ^  The  more  elevated  our  station — the  wider 
our  sphere — the  more  felt  our  influence  will  be — 
whether  for  good,  or  for  evil. 

18.    By  ifiuch  shihfulness  the  building  decayeth ;    and 
through  idleness  of  the  hand  the  house  slippeth  through. 

Luxury  and  intemperance  give  ready  occasion  to 
ittuch  slothfidness.  They  are  naturally  linked  together 
— "  The  drunkard  and  the  glutton  shall  come  to  pov- 
erty, and  drowsiness  shall  clothe  a  man  with  rags." 
(Prov.  xxiii.  21.)  The  ruler  and  princes,  given  up  to 
^sensual  indulgence,  will  slumber  in  the  affairs  of  the 
state.  The  commonwealth  therefore  will  be  like  the 
huilding  decaying  for  want  of  proper  support  —  the 
house  slipping  through  —  not  weather-proof — for  the 
idle  want  of  exertion  to  keep  it  in  repair.  The  house 
must  be  kept   up.     The  damage — small  at  first — in- 

'  Guessea  at  Tn/f./i.     First  Series. 

14 


314  EXPOSITION  OF  ECCLESIASTES.  [CH.  X.  IS. 

creases  rapidly  by  neglect.  The  yawning  sluggard 
drags  out  his  daily  excuse — '  It  is  but  a  brick  is  gone. 
A  few  hours  will  make  no  great  difference  ' — till  by 
daily  procrastination  the  injury  is  beyond  repair,  and 
the  decaying  tenement  sUppeth  through.  The  less  the 
pains  required  at  first,  the  more  inexcusable  the  delay. 
A  little  care  at  the  beginning  would  have  saved  the 
decay.  *  To-morrow  '  —  says  the  proverb  — '  comes 
never.  And  the  same  tempter,  who  leads  you  to  put 
off  doing  what  is  right  to  "  a  more  convenient  season," 
will  be  as  ready  to  suggest  an  excuse  to-morrow  as 
to-day.' ' 

Want  of  family  discipline  issues  in  the  same  result. 
When  evils,  apparently  trifling,  are  allowed,  the  ten- 
dency to  decay  becomes  more  and  more  visible.  In- 
deed everywhere  the  neglect  of  present  effort  hastens 
on  the  ruinous  crisis.  Public  institutions  and  laws — 
however  permanent  they  may  seem  to  be — need  con- 
tinual and  active  review  in  order  to  their  amendment. 
Otherwise  abuses  creep  in,  like  moss  on  the  old  build- 
ing, or  a  gap  in  the  wall,  in  the  first  instance  scarcely 
discoverable,  but  gradually  widening  with  threaten- 
ing prospect. 

There  is  also  an  intellectual  slothfulness  much  to  be 
resisted,  unless  we  would  allow  the  palsy  of  every 
faculty.  '  It  is  only  this  that  induces  so  many  to  take 
for  granted  the  opinions  of  others.'  ^  As  another 
powerful  writer  well  remarks — '  An  aversion  to  doubt 
— a  dislike  to  have  the  judgment  kept  in  suspense- — 


'  Abp.  "Whately's  Lessons  on  Morals,  v.  §  7  ;  xix,  §  1. 

"  Coleridge's  Lecture  on  Shakspearc  and  Miftiv.     Sect.  i.  p,  5. 


I 


CH.  X.ia]  EXPOSITION   OF   ECCLESIASTES.  815 

combined  with  indolence  in  investigation,  induces  the 
great  mass  of  mankind  to  make  up  their  minds  on  a 
variety  of  points,  not  one  of  which  they  have  been 
enabled  thoroughly  to  examine.' ' 

But  the  subject  invites  a  closer  probing.  The  pur- 
suit of  truth  in  the  first  place  marks  the  whole-hearted 
Christian — in  the  second  place  the  slothful  professor. 
*  Idleness  ' — as  Dr.  Barrow  observes — '  is  indeed  the 
nursery  of  sins,  which  as  naturally  grow  up  therein, 
as  weeds  in  a  neglected  field.' '  Idleness  of  hands  is 
often  connected  with  worldliness  of  heart.  If  there 
be  any  niche  left  in  the  heart  for  the  setting  up  of  the 
idol,  the  whole  work  decays.  There  will  be  fighting 
without  victory,  complaint  without  prayer — "  the  hands 
hanging  down,  and  the  knees  feeble."  Nothing  so 
paralyzing  to  Christian  energy  as  this  hopeless  de- 
spondency. 

While  we  study  the  awful  catalogue  of  sins  of  com- 
mission," let  us  not  forget  that  the  sins  of  omission 
are  equally  guilty.  "*  We  learn  to  do  evil,  by  doing 
nothing.  We  satisfy  ourselves  in  irreligious  habits 
with  the  delusion,  that  we  have  done  no  harm.  But 
is  it  really  no  harm  to  have  trifled  away  all  opportu- 
nities of  doing  good  ?  the  "  talent  laid  up  in  the  nap- 
kin "  (Luke,  xix.  20)  of  idleness — duties  neglected — 
times  of  usefulness  frittered  away — and  gone — never 
to  be  recalled  ? 

'  Indeed  the  very  nature  and  essence  of  virtue  doth 


^  Detached  Thoughts,  from  Abp.  Whately's  Writings,  p.  31. 

"  Sermon  on  Industry. 

"  See  Gal   v.  19-21.  *  See  Jam.  iv.  17. 


316  EXPOSITION   OF   ECCLESIASTES.  [CH.  X.  18. 

consist  in  the  most  difficult  and  painful  exercises  of 
soul ;  in  the  extirpating  rooted  prejudices  and  notions 
from  our  understanding  ;  in  bending  a  stiff  will,  and 
rectifying  crooked  inclinations  ;  in  overruling  a  rebel- 
lious temper  ;  in  curbing  eager  and  importunate  appe- 
tites ;  in  taming  wild  passions  ;  in  withstanding  vio- 
lent temptations  ;  in  surmounting  many  difficulties, 
and  sustaining  many  troubles ;  in  struggling  with 
various  unruly  lusts  within,  and  encountering  many 
stout  enemies  abroad,  which  assault  our  reason,  and 
"  war  against  our  soul."  In  such  exercises  its  very 
being  lieth.  Its  birth,  its  growth,  its  subsistence,  de- 
pendeth  on  them  ;  so  that  from  any  discontinuance  or 
remission  of  them,  it  would  soon  decay,  languish  away, 
and  perish.' ' 

How  painful,  therefore,  it  is  to  remark  this  deadly 
slotbfulness  pervading  every  part  of  the  system !  A 
soft  and  delicate  life  gives  force  to  temptation,  which 
might  easily  be  subdued  by  one  effort  of  "  hardness." 
An  indolent  or  desultory  man  can  never  be  a  "  vessel 
unto  honour "  in  the  Church  of  God.  In  the  expe- 
rience of  the  inner  man  what  danger  is  there  of  being 
satisfied  with  a  certain  measure  of  attainment — some- 
thing short  of  the  very  best  of  Christianity  !  And 
yet  if  we  are  satisfied  even  with  much,  without  prayer 
for  more,  does  it  not  stir  up  the  question  whether  wo 
have  any  at  all  ?  Truly  "  grey  hairs  are  here  and 
there  upon  us  ;  yet  we  know  it  not."  (IIos.  vii.  9.) 
Never  expect  spiritual  wealtl],  while  indulging  carnal 
sloth. 

It  is  an  awakening  thouglit,  tliat  the  living  principle 

^  Barrow,  lu  supra. 


OH.  X.  18.J  EXPUSITIOX    OF   ECCLESIASTES.  317 

of  Christian  diligence  may  be  palsied  in  the  midst  of 
much  outward  exercise  —  that  external  energy  and 
inward  sloth  may  be  found  in  the  same  person  at  one 
and  the  same  time— imich  slothfuhiess  is  the  high-road 
to  apostasy  ^ — the  stepping-stone  to  many  and  fearful 
sins.  Well  is  it,  when  God  stirs  up  conviction  by 
giving  us  an  errand  to  the  throne  of  grace — conscience 
urging  to  go  at  once.  Oh  !  whatever  insensibility,  or 
/eebleness  may  belong  to  prayer,  let  it  never  be  given 
up.  Still  pray  on — still  cry.  There  can  be  no  reason 
for  despair.  Be  determined  to  seek  the  blessing,  till 
you  are  really  made  partaker  of  it.  Let  nothing 
supplant  it  in  your  heart,  or  outweigh  it  in  your 
judgment.  Desire  is  only  good,  as  it  quickens  to 
exertion.^  Turn  every  opportunity  to  account.  Per- 
severance is  the  main  test  of  principle.  We  have  not 
finished  our  responsibility,  even  when  tJie  home  is  built. 
There  will  be  the  continual  care  to  watch  against  its 
.slipping  fJtroiigh.  The  first  labour  in  God's  work  is 
only  the  starting-point.  Vigour  must  be  in  constant 
exercise,  till  the  crown  is  won — till  labour  is  exchanged 
for  eternal  rest. 

In  what  the  world  calls  weakness  lurks 

The  very  strength  of  evil ; 
Full  mightily  it  helps  the  works 
Of  our  great  foe  the  Devil. 
Awake,  my  soul,  awake ; 
Thy  refuge  quickly  take 
With  Him,  th'  Almighty,  who  can  save. 
One  look  from  Christ  thy  Lord 
Can  sever  ev'ry  cord, 
That  binds  thee  now — a  wretched  slave. 

//?/ra  Germanica,  12th  Sunday  after  Trinity. 

*  See  Heb.  v.  11-14,  with  vi.  1-6.  "  See  Prov.  xxi.  25. 


318  EXPOSITION   OF   ECCLESIASTES.  [CH.  X.  19. 

19.    A    feast  is  made  for  laughter,  and   wine   maketh 
merry  ;  but  money  answereth  all  things. 

Many  are  the  resources  of  laughter  and  merriment. 
But  money  brings  a  wider  range  of  influence.  It 
answereth  not  only  the  pleasure,  the  feasting  and  ivine, 
but  all  things,  which  the  craving  appetite  of  man  can 
desire.  In  itself  it  is  a  blessing,  contributing  largely 
to  our  temporal  comfort.  If  we  despise  it,  we  must 
be  content  to  live  without  many  of  the  ordinary  in- 
dulgences of  life. 

And  yet  this  universal  empire  of  money  involves  many 
limitations.  It  cannot  give  health,  happiness,  or  im- 
mortality. It  cannot  provide  the  principles  of  moral 
excellence.  It  cannot  give  peace  of  conscience,  or 
furnish  a  ransom  for  the  soul. '  Yet  with  all  these  re- 
verses as  an  instrument  of  commerce,  it  anstvereth  all 
things.  The  man  who  has  it,  wants  nothing  that  this 
world  can  give.^  It  supplies  a  thousand  advantages — 
not  only  the  necessaries,  but  the  conveniences,  indul- 
gences, and  embellishments  of  life.  It  is  the  price  and 
measure  of  aU  things.  The  worldling  with  his  full 
chest  fancies  a  sort  of  Deity  in  it — resources  inexhaust- 
ible. 

The  real  sphere  of  the  usefulness  of  money  is  the  ob- 
ject and  use  of  it — when  we  hold  it  as  stewards — when 
the  two  great  ends  are  combined  in  one — the  glory  of 
God,  and  the  good  of  our  fellow-creatures. 

How  grand  is  the  object! — how  widely  extended  \?. 

^  See  Ps    :  lix.  7-9. 

^  Lorin  gives  various  classical  alhisions  to  this  vast  influence  and 
resource  of  money. — In  loco.     Also  on  v.  20. 


CU.  X  -20.]  EXPOSITION    OF    ECCLESIASTES.  319 

its  sphere  of  usefulness — when  expended  in  the  spread 
of  the  Gospel — the  schemes  of  Christian  education, 
and  all  the  methods  of  social  improvement,  which  are 
stirring  up,  and  exciting  such  general  interest !  The 
more  good  will  be  done,  when  we  take  the  most  de- 
light in  doing  it.  But  how  dangerous — yea — how  fa- 
tal is  the  profession,  when  it  is  suffered  to  usurp  God's 
place  in  the  lieart!  The  larger  the  mass,  the  more 
grace  is  needed  to  preserve  from  its  deadly  temptation. 
Nothing  can  set  out  its  great  power  more  strongly 
than  our  Lord's  solemn  declaration — '"  How  hardly 
shall  they  that  have  riches  enter  into  the  kingdom  of 
God  !"  (Mark,  x.  22.) 

But  fearful  indeed  is  the  responsibility  of  money, 
wiicn  spent  only  upon  tlie  feast  for  laughter  and  ivine. 
For  of  them,  '•  whose  god  is  their  belly,  and  who  mind 
earthly  things" — it  is  emphatically  declared — "  whose 
end  is  destruction."'  (Philip,  iii.  19.)  Their  present 
state  is  the  insensibility  of  "  death."  ^  Their  future 
})rospect  is  death  in  all  its  infinite  and  everlasting  hor- 
rors.' O  my  God,  let  me  find  my  feast  in  thy  love — 
in  the  privileged  joy  of  thy  salvation.  Let  me  find  in 
thee — in  the  fountain  of  life — a  portion,  that  shall  an- 
swer all  thinfjs — ansiver  all  my  spiritual  wants,  with 
abundant  and  eternal  supply.  (Ps.  xvi.  5.) 

20.  Curse  not  the  king ;  no — not  in  thy  thought,  and 
curse  not  tlie  rich  in  thy  bed-chamber  ;  for  a  bird  in  the 
air  shall  carry  the  voice,  and  that  which  Jiath  tvings 
shall  tell  the  mrtfter. 

»  See  Rom.  viii.  6  :  1  Tim.  v.  0.  *  See  Luke,  xvi.  19-24. 


320  Expo.srriox  of  ecclesiastes.         [ch.  x  20. 

Some  of  Solomon's  words — as  Lord  Bacon  observes 
— '  have  more  of  the  eagle  than  others.'  ^  But  taking 
them  as  instructions  for  life,  their  minuteness  of  prac- 
tical detail  shews  a  singular  acuteness  of  observation 
of  the  highest  practical  value.  He  had  adverted  to 
rulers — bad  and  good.  He  now  speaks  to  subjects. 
The  veto  here  given  evidently  refers  to  the  looe  of  mis- 
guided rule.  This  evil  naturally  excites  revolt.  Yet 
if  it  be  our  duty  to  protest,  we  must  not  forget  the  re- 
spect due  to  their  office,  apart  from  their  personal 
character.  The  Mosaic  code  forbade  to  curse  the  Ru- 
ler of  the  people  "  even  by  evil  speaking  J'  (Comp.  Exod. 
xxii.  28,  with  Acts,  xxiii.  5.)  The  rule  here  goes  deep- 
er, and  chains  even  the  thought. 

The  allusion  to  the  rich  clearly  refers  to  the  ignoble 
princes  of  the  land.  Here,  again,  we  are  forbidden  to 
"speak  evil  of  dignities."  (2  Pet.  ii.  10.)  'God's 
government  is  so  peculiarly  of  God,  that  lie  will  have 
it  supported  for  tlie  benefit  of  mankind.'  ^  Treason 
will  "be  proclaimed  upon  the  house-tops."  Elisha's 
case  was  miraculous.  But  God  may  work  in  the  ordi- 
nary course  of  his  Providence.  (Comp.  2  Kings,  vi. 
11,  12,  with  Esth.  ii.  21-28.)  Nay,  rather  than  this 
secret  wickedness  should  be  undiscovered,  he  might 
make  the  bird  of  the  air  to  carry  the  voice.  Tlie  matter 
will  come  to  light — how — no  one  knows.     Even  the 

^  Advancement  of  Learning,  Book  II.  xxiii.  5. 

'  Dr.  A.  Clark,  in  loco.  '  The  worse  and  the  more  malignant  the 
world  is,  the  more  studious  and  laborious  Solomon  teacheth  us  to  be 
in  doing  our  duty — particularly  in  honouring  the  magistrary^  because  it 
is  a  Divine  ordinance,  and  tlie  better  pirt  of  the  world,  by  which  God 
manages  all  things  under  the  sun.       Luther  in  Inco. 


CH.  X.20.J  EXPOSITION   OP   ECCLESIASTES.  321 

bed-chamber  may  be  made  to  speak.  "  The  stone  shall 
cry  out  of  the  wall ;  and  the  beam  out  of  the  timber 
shall  answer  it."  (Hab.  ii.  11.)  ^ 

The  advice,  therefore,  here  given  seems  to  be  that 
of  caution  against  speaking  lightly  of  the  faults  of  ru- 
lers. Think  not  that  you  should  do  it  with  impunity. 
Kings  and  nobles — especially  in  despotic  governments 
— supply  the  need  of  just  laws  by  spies,  who  do  their 
work  too  surely  to  admit  of  escape,  reporting  to  their 
sovereign  expressions,  that  may  be  the  ground  of  trea- 
sonable accusation.  ^  If  we  thought  that  the  eye  and 
the  ear  of.  God  were  always  open  to  our  most  secret 
thoughts,  we  should  often  be  kept  from  speaking  what, 
if  discovered,  might  bring  us  into  trouble. 

A  modern  writer  gives  a  graphical  application  of 
this  proverb — '  It  is  dangerous  to  speak,  where  secrecy 
is  required.  The  thought  is  thine  own,  while  you  keep 
it  to  yourself ;  but  once  the  cage  is  opened,  and  the  bird 
let  loose,  who  knows  liow  far  its  flight  may  bear  it? 
At  first  you  think  of  tying  it  by  the  foot.  You  tell 
your  secret  to  a  single  friend.  He  tells  it  to  another, 
who  mentions  it  to  a  chosen  few.  The  cord  is  loosened  ; 
then  it  is  slipped  ;  your  bird  will  no  more  roost  in  se- 
crecy.  Then  learn  to  keep  your  secret  to  yourself.    It 

*  This,  as  well  as  the  bird,  is  a  proverbial  hyperbole.  Many  similar 
instances  are  given  in  Scripture— ascribing  senses  and  feeling  to  inani- 
mate matter.     See  Hos.  ii.  21.     Luke,  xix   40. 

"  Cromwell  was  brought  to  the  scaffold  by  this  cruel  artifice.  See 
Froude's  llislonf  of  England,  vol.  iii.  490-494  ;  also  Burnet' 3  History  of 
Jirfonnafion,  Part  i.,  book  iii.  Fuller's  Church  History,  Book  v.,  Sect.  5, 
The  proverb — '  that  the  king  has  many  ears,  and  many  eyes,'  had  ref- 
erence to  this  mean  system  of  pfspionage. 
14- 


322  EXPOSITION    OF   ECCLE.SIASTES.  [CH.  X.  20. 

is  snug  to  know  the  bird  is  in  the  cage,  securely  fasten- 
ed. And  though  it  flutter  against  the  bars,  desiring 
its  liberty,  still  keep  it  close.  No  harm  it  will  do 
while  there.  What  mischief  it  might  do  if  let  loose, 
you  know  not.  If  you  think  evil  of  a  man,  what  need 
to  mention  it?  His  faults  are  known  to  thee.  But 
why  repeat  them  ?  Who  has  a  right  to  ask  it  ?  God 
suflfered  thee  to  know  these,  that  thou  mightest  prarj 
for  him,  and  not  to  harm  him  and  others  by  spreading 
his  dishonour.  Pray  for  him,  if  you  will,  the  more  tlie 
better.  Think  what  Glod's  grace  may  do  for  him. 
Such  thoughts  are  safe.  But  if  you  harbour  thoughts 
against  the  man,  and  not  against  the  sin,  most  probably, 
the  thought  will  out,  and  injure  you.' 

And  then,  if  the  thought  of  disloyalty  against  the  king 
be  forbidden,  much  more  against  the  Great  King.  He 
does  not  want  a  bird  of  the  air  to  carry  the  voice.  "  I 
know  the  things  that  come  into  your  mind — every  one 
of  them."  (Bzek.  xi.  5.)  All  is  heard  and  noted  down 
with  infallible  clearness  and  certainty.  Learn  then 
the  lesson  to  "  kiss  the  Son"  (Ps.  ii.  12)  with  reveren- 
tial affection.  And  say  not — "  We  will  not  have  this 
man  to  reign  over  us."  (Luke,  xix.  14.)  How  power- 
less the  curse  against  a  fellow-creature !  God  may  in 
a  moment  interpose  and  nullify  it.  How  much  more 
powerless  the  curse  of  our  thought  against  him !  But 
oh !  his  curse  against  us — tlie  hand-writing  upon  the 
wall — the  harbinger  of  unspeakable  eternal  ruin  ! 

*  Mylne 


CH.XL1.]  EXPOSITION   OP   ECCLESIASTES.  323 


CHAPTER  XI. 

1.  Cast  thy  bread  upon  the  waters  (face  of  the  waters, 
M.  'R.)/or  thou  shaltfind  it  after  many  days. 

Precept  and  promise  are  linked  together.  Faith  in 
the  promise  gives  life  to  the  precept.  There  may  aud 
will  be  much  trial  in  the  work  of  God.  But  there  can 
be  no  disappointment.  "  All  the  promises  of  God" — 
those  of  the  Old,  no  less  than  of  the  New  Testament — 
"  are  in  Christ  Jesus  yea,  and  in  him  are  Amen."  (2  Cor. 
i.  20.)  Divine  faithfulness  is  therefore  their  security. 
The  labour  wrought  out — the  seed  sown — will  assured- 
ly bring  its  own  harvest. 

The  figure  here  is  that  of  b7'ead,  or  rather  bread- corn  ' 
ccait  upon  the  face  of  the  waters  ;  apparently  wasted  and 
perished,  yet  Jbwid  after  many  days.  It  might  be  asked 
'  Of  what  use  can  it  be  to  cast  it  away  ?  And  how  vain 
the  hope  of  finding  it  again !'  It  might  seem  to  be  the 
business  of  a  senseless  fool — a  waste  and  unwarranted 
destruction  of  the  "  precious  seed."  The  inundation  of 
the  Nile  illustrates  the  figure.  The  time  for  sowing 
the  seed,  is  just  when  the  waters  are  going  down,  leav- 
ing a  loamy  bed,  in  which  the  seed  apparently  lost  is 
deposited,  and  produces  a  most  luxuriant  harvest. 

An  encouraging — constraining  motive  for  Christian 
bountifulness !  Did  we  spend  our  whole  earthly,  sub- 
stance in  this  course,  it  would  be  put  out  to  the  best 

^  So  translalod  T.-sa.  xwiii.  28. 


-/, 


Ji24  EXPOSITION   OF   ECCLESIASTES.  [OH.  XI.  1. 

security — "  lent  unto  the  Lord."  (Prov.  xix.  17.)  "  Good 
measure,  pressed  down  and  shaken  together,  and  run- 
ning over,  shall  men  give  into  your  bosom.  God  is 
not  unrighteous  to  forget  your  work,  and  labour  of 
love,  which  ye  have  shewn  towards  his  Name,  in  that 
ye  have  ministered  to  the  saints,  and  do  minister." 
(Luke,  vi.  38  ;  Heb.  vi.  10.)  '  Sow  the  seed-corn  with- 
out any  hope  of  harvest.  Do  good  to  them,  on  whom 
rou  even  think  your  benefaction  is  thrown  away.' ' 
Nothing  is  lost  that  is  done  for  God.  If  it  for  the 
time  seem  to  be  lost,  thou  shall  find  it  after  many  days 
— it  may  be— not  till  the  days  of  eternity—"  thou  shalt 
be  recompensed  at  the  resurrection  of  the  just."  (Luke, 
xiv.  24.) 

But  how  few  believe  this,  or  act  as  if  they  believed. 
Often  we  hear  of  many  impoverished  by  extravagance 
— few  indeed  by  liberality.  Unless  the  tide  of  Chris- 
tian beneficence  rises  higher  than  we  are  used  to  see 
it,  a  scanty  or  withered  harvest  seems  to  be  our  only 
prospect. 

But  surely  the  subject  admits  of  a  more  extensive 
application.  See  how  it  furnishes  to  the  Minister  of 
God  a  valuable  rule  and  encouragement.  "  The  sower 
goes  forth  to  sow"  "  the  precious  bread-corn — the  bread 
of  life."  (Matt.  xiii.  3  ;  Mark,  iv.  14.)  Much  of  his  toil 
^  seems  to  be  in  vain.  Much  disappointment  arises  from 
the  world — often  more  from  the  Church.  The  soil  is 
uncongenial — the  prospect  of  harvest  precarious.  But 
"  blessed  are  ye  that  sow  beside  all  waters."  (Isa.  xxxii. 
20.)     The  promise  is  sure — Thoa   shall  find  il  after 

^  Bp.  Lowth's  Lecturer  on  Hehreir  Poetry,  lect.  X. 


CH.  XF.  1.]  EXPOSITION    OF    ErCLESIASTES. 


lv>r^ 


many  days.  He  looks  around.  He  "  sees  not  his 
signs."  It  is  as  if  his  "  prayers  would  return  into  his 
own  bosom."  (Ps.  Ixxiv.  9  ;  xxxv.  13.)  But  the  promise 
is  sure — "  My  word  shall  not  return  unto  me  void." 
(Isa.  Iv.  10.)  It  may  be  that  some  wanderer  may  have 
been  brought  back  to  the  fold  by  the  recollection  of 
his  teaching,  even  after  his  voice  was  silent  in  the 
grave.  It  may  be  that  the  seed  has  been  re-sown 
again  and  again  from  one  heart  to  another,  and  tliat 
some  whom  he  had  never  known  in  the  flesh  may  wel- 
come him  ''at  the  presence  of  the  Lord  at  his  coming 
as  his  glory  and  joy."  (1  Thess.  ii.  19,  20.)  "  He  that 
reapcth  receiveth  wages,  and  gathereth  fruit  unto  life 
etej'ual ;  that  both  he  that  soweth,  and  he  that  reapeth, 
may  rejoice  together."  ^ 

Thus  also  in  respect  to  the  after  influeiice  of  instruc- 
tion. The  present  sight  seems  as  if  the  seed  cast  upon 
the  luaters  had  perished.  How  scanty  the  present 
practical  influence  from  the  instruction  of  the  youn.Q:! 
But  the  promise  is  above  all  uncertainty.  Thou  shalt 
find  it — not  the  corn,  but  the  harvest.  The  scoffing 
world  understand  it  not.     "  To  what  purpose  " — they 

'  John,  iv.  3(3.  We  transcribe  an  interesting  record  of  Missionary  faith 
from  the  Journal  of  one  of  our  Indian  labourers— '  1  have  thought 
much  on  Ecclesiastes,  xi.  1.  Holj-,  prayerful,  and  devoted  men,  have 
spent  their  short  Missionary  lives  in  these  districts:  and  no  outward 
marks  remain  according  tj  hi  'ns  t.t/e,  and  thinking.  But  yet  we  are  as- 
sured, that  their  "labour  should  not  be  in  vain  in  the  Lord."  Who 
then  can  tell  the  works  of  God,  while  India    this  strong-hold  of  Satan 

is  travailing  with  its  predicted  Christian  population?  We  nnist 
work  and  wait  on  the  Lord  in  faith,  for  the  bread  which  we  cnat  upon  the 
waters  will  assuredly  Ufo'in  1  after  rruiny  Jays.' — Jounvil  of  Rev.  A.  Fruat^ 
C'hnrrJi  Jiiiaaion  try  at  Xm!:,  India.    C'lurch  Al-'Kiv'^ry  Rcord,  Dec.  1856, 

10* 


4 


326  EXPOSITION   OP  ECCLESIASTES.  [CH.  XL  1. 

cry — "  is  this  waste  " — of  money — time — pains  ?  But 
%J  wait  a  while.  God's  time  is  best — many  days.  The 
season  of  confirmation — some  moment  of  temptation 
— the  hour  of  affliction — one  or  other  of  these  seasons 
stirs  smothered  conviction  to  life  and  reality.  Go  on 
then.  Use  the  means.  Generations  unborn  may  reap 
the  fruit.  (Gal.  vi.  9.) 

Once  more — mark  the  trials  of  the  Christian  life. 
Outward  circumstances  are  discouraging,  as  if  the  seed 
cast  upon  the  waters  had  perished  upon  the  wide  waste 
— hindrances  from  the  world  without,  and  Satan  with- 
in. But  sow  thy  seed — whatever  be  the  discourage- 
ments. Though  prayer  seems  as  if  it  died  on  your 
lips,  continue  in  it.  Though  thou  haltest  in  the  weary 
conflict — hold  on.  Thou  shalt  find  it.  "  They  that 
sow  in  tears  shall  reap  in  joy.  He  that  goeth  forth 
and  weepeth,  bearing  precious  seed,  shalt  doubtless  " — 
mark  the  word— "come  again  with  rejoicing,  bringing 
his  sheaves  with  him."  (Ps.  cxxvi.  5,  6.) 

The  many  days  between  seed-time  and  harvest  are 
days  of  special  anxiety — hoping  seeming  impossibil- 
ities— believing  paradoxes.  But  the  promise  is  God's 
own  living  truth ;  and  it  will  be  found  not  the  less 
sure  for  the  delay.  And  when  waiting  days  have  done 
their  work,  humbling  us  in  entire  dependence  upon 
God,  and  ripening  us  for  the  harvest  of  blessing  in  due 
season—in  God^s  good  time  (the  constantly  recurring 
expression  from  Mr.  Scott's  death-bed.)  "We  shall 
reap,  if  we  faint  not.  The  vision  is  yet  for  an  ap- 
pointed time  ;  but  at  the  end  it  shall  speak,  and  not 
lie  ;  though  it  tarry,  wait  for  it,  because  it  will  surely 
come ;  it  will  not  tarry."  (Gal.  vi.  9.  Hab.  ii.  3.) 


CH.  XI.  2.]  EXPOSITION   OF   ECCLESIASTES.  327 

2.  Give  a  jportion  to  seven,  ami  to  eight,  for  thou  knowest 
not  what  evil  shall  be  upon  the  earth. 

Here  Solomon  adds  another  motive  to  beneficence. 
Every  day  is  an  opportunity.  How  long  it  may  last, 
who  can  tell  ?  "  As  we  have  opportunity,  let  us  do 
good  "  (Gal.  vi.  10) — large-hearted,  and  open-handed, 
*  giving — not  a  pittance,  but  a  portion '  ^ — not  giving  it 
to  one  or  two — or  even  to  seven — as  if  we  might  stop 
there — but  also  to  eight^ — the  torrent  flowing  on,  "as 
God  hath  prospered  us."  (1  Cor.  xvi.  2.)  The  allusion 
may  be  to  the  Jewish  custom  of  distributing  portions  V 
on  festive  occasions.^  If  the  custom  be  passed  away, 
let  the  spirit  remain.  Our  motives  are  more  constrain- 
ing. Let  our  hearts  be  more  enlarged.  The  grand 
example  pours  fourth  a  constraining  influence.  For- 
wardness, sincerity,  self-denying  devotedness — all  flow 
from  the  experimental  "  knowledge  of  the  Saviour's 
grace."  *  That  display  is  at  once  our  pattern,  our 
standard,  and  our  principle. 

Cheerful  liberality  is  the  burden  of  the  rule  :  dig- 
ging open  the  several  springs  of  usefulness  which,  hav- 
ing once  begun  to  flow,  will  spread  into  streams. 
'  Spring  up,  0  well ' — will  every  true  Israelite  sing. 
The  higher  we  rise  to  our  standard,  the  brighter  our 
atmosphere,  the  more  fruitful  our  course  of  practical 

*  Cotton  and  Henry. 

"  Definite  for  indefinite.     See  Mic.  v.  5. 

'See  1  Sam.  i.  4,  5.     Neh.  viii.  10-11.    Esth.  ix.  22.      Comp.  Gen. 
xliii.  34. 

♦  See  2  Cor.  viii.  1-9. 
"See  U&ther'BEsi^yf'todogood.    Num.  xxi.  1^. 


828  EXPOSITION    OF   ECCLESIASTES.  [CH.  XI.2. 

habits.     The  likeness  of  our  Divine  Master  will  be  the 
unmistakalle  stamp  of  our  profession. 

But  a  strange  reason  is  given  for  this  energy  of  love. 
Thou  hiowest  not  what  evil  shall  be  upon  the  earth. 
^  Therefore ' — says  the  selfist — '  I  may  want  my  money 
for  myself.  Times  may  alter.  An  evil  day  may  be 
at  hand.  I  must  be  prudent,  and  restrain.  It  is  best 
to  save  while  I  can.  "  Why  should  I  take  of  my 
bread  and  my  flesh,  and  give  to  I  know  not  who  ?"  ' 
(1  Sam.  XXV.  11.)  'Therefore' — says  the  noble-mind- 
ed, trusting  servant  of  God — '  I  will  improve  my  stew- 
ardship while  I  have  it.  Like  my  Great  Master,  "  I 
will  work  the  works  of  him  that  sent  me  while  it  is 
day."'  (John,  ix.  4.)  Thus  the  covetous  worldling 
-i^ses  as  the  only  excuse  for  hoarding,  the  very  circum- 
.  stance,  which  Solomon  produces  as  a  motive  to  lib- 
erality. The  one  applies  it  as  an  hindrance  to  godli- 
ness— the  other  as  an  incentive  to  it.  There  is  no  dan- 
ger of  becoming  poor  by  our  charity.  The  God  of 
Heaven  is  the  Surety  for  the  poor.  Mr.  Scott  gives  his 
valuable  testimony — the  result  of  well-tried  experience. 
'  There  is  no  risk  in  expending  money  in  an  urgent  case, 
and  from  good  motives.  A  ^penurious  prudence,  spring- 
ing from  iveah  faith,  is  impolicy  a^  well  as  sin  J  ^     '  It  is 

'  Life,  chap.  viii.  The  ItaUcs  are  the  biographer's,  justly  pointing 
special  attention  to  the  testimony.  Grainger  mentions  an  application 
to  the  wealthy  members  of  a  congregation  to  increase  their  Minister's 
income.  The  answers  are  as  follows:  1.  '  The  more  I  give,  the  less  I 
have.'  2.  ' I  see  the  fore-end  of  my  life,  but  I  see  not  ray  latter;  I 
may  come  to  want  that  which  I  now  give.'  3.  '  Our  minister  is  old, 
and  past  preaching  ;  let  his  son,  if  he  would,  give  to  preaching.'  4. 
'I  know  how  to  bestow  my  money  better.'  Selfishness  never  wants 
excuses. 


tl.Xl.  2.J  EXPOSITION    OK    KCCJ.KSl ASTES.  32t) 

wise ' — as  Bp.  Reynolds  reminds  us — '  to  do  God's 
-  ork  in  God's  time.'  And  his  time  is  the  present  time 
perhaps  the  only  time  that  may  be  given.  Large- 
artedness  is  after  all  true  Christian  prudence.  "There 
;  -  that  scattereth,  and  yet  increaseth  ;  and  there  is  that 
w  ithholdeth  more  than  is  meet ;  but  it  tendeth  to  pover- 
ty. He  hath  dispersed — he  hath  given  to  the  poor — 
his  portimi  to  seven,  and  also  to  eight.^^  What  is  the 
issue  ?  Is  he  the  poorer  for  his  bounty  ?  "  His  right- 
eousness enduretli  for  ever  :  his  house  shall  be  exalted 
with  honour."  (Prov.  xiii.  24.  Ps.  cxii.  9.)  Oh  !  for 
the  unselfish  spirit,  that  finds  the  truest  happiness  in 
ministering  to  the  wants  and  sorrows  of  our  fellow- 
sinners  ;  and  whose  experience  puts  a  fresh  seal  to  the 
Divine  Tradition — "  It  is  more  blessed  to  give  than  toi/ 
receive."  (Acts,  xx.  35.) 

'  And  if  a  portion  of  your  worldly  substance  be  re- 
quired for  the  purpose  of  imparting  the  bread  of  life 
to  the  famishing  millions,  will  you  withhold  it  ?  "  Hon- 
our the  Lord  with  your  substance."  (Prov.  iii.  9.)  Let 
the  pleading  voice  of  the  whole  heathen  world  be 
heard.  Let  the  claims  of  "  the  seed  of  Abraham,  God's 
friend  "  (Isa.  xli.  8),  awake  the  grateful  sensibilities  of 
your  heart,  and  open  your  hands  to  liberality.  Seek 
not  after  apologies  for  refusal.  Cover  not  a  grudg- 
ing disposition  by  plausible  objections.  Let  not  con- 
science be  bribed  and  cajoled  by  avarice.  Put  not  to 
the  credit  of  prudence  and  principle  what  belongs  to 
the  account  of  hard-hearted  selfishness,  and  the  "  love 
of  this  present  world.'  Give  a  portion  to  seven  and 
also  to  eight. ^ 

^  Wardlaw. 


330  EXPOSITIOX    OF    ECCLESIASTES.  [GH.  XI.  8. 

3.  If  the  clouds  he  full  of  rain,  they  empty  themselves 
upon  the  earth  ;  and  if  the  tree  fall  toiuards  the  south, 
or  toiuards  the  north,  in  the  place  wJiere  tJie  tree  faU- 
eth,  there  it  shall  be. 

Solomon  abounds  in  happy  illustrations.^  Here  he 
pictures  the  sun  exhaling  its  watery  vapours  from  the 
earth,  not  to  retain,  but  to  discharge  them,  that  they 
may  break  as  clouds  '  big  with  blessings '  upon  the 
earth  again.  And  is  not  the  man  of _  God  the  cloud 
fuUofrain — blessed,  as  a  child  of  Abraham,  that  he 
J  may  be  made  "  a  blessing? "  (Gen.  xii.  2.)     The  bleps- 

,  ing  will  not  be  lost.     There  is  good   security  for  the 

I  return  of  well-principled  benevolence.  Where  it  has 
been  dispensed,  there  let  it  be  looked  for  :  there  it  will 
be  found,  here  or  hereafter — -just  as  the  tree — in  the 

place  where  it  falleth —  whether  toiuards  the  south  or  to- 
wards the  north — there  it  shall  he. 

Let  me  ask  then — what  blessing  am  I  bringing  to 
my  fellow-creatures — in  the  family — in  the  church — in 
the  world  ?  Does  my  profession  attract  and  recom- 
mend my  principles  ?  Are  those  around  me  enriched 
by  my  gifts  and  graces  ?  Are  they  benefited  by  my 
prayers  and  good  service  ?  The  power  to  do  good 
flows  from  the  willingness  to  do  it.  The  very  breathing 

I  of  the  heart  is  the  principle  of  love.  Let  me  not  wait 
for  the  call  of  importunity  ;  but  hasten  at  once  into 
the  sphere  of  practical  work.  Splendid  services  are 
not  always  required  ;  but  acts  of  kindness  to  the 
weakest  and  the  meanest  of  his  people,  worked  out  in 
the  true  spirit  of  love  to  himself.  (Matt.  xxv.  40.) 

'  Mercer. 


H.  XI.  4]  EXPOSITION   OF   ECCLESIASTES.  ^31 

May  not  the  accommodation  of  Solomon's  figure 
place  it  vividly  before  our  eyes — how  short  our  time  / 
of  work  may  be — how  soon — "  noiv  "  even  the  "  axe 
may  be  laid  to  the  root  of  the  tree"  (Mat.  iii.  10)  and 
our  state  unchangeably  fixed  for  eternity  ?  Where  the 
tree  falleth,  there  shall  it  he.  Death  changes,  purifies 
nothing.  Inexpressibly  solemn  will  be  the  sentence 
pronounced—  "  He  that  is  unjust,  let  him  be  unjust  still; 
and  he  that  is  filthy,  let  him  be  filthy  still ;  and  he 
that  is  righteous,  let  him  be  righteous  still ;  and  he 
that  is  holy,  let  him  be  holy  still."  (Rev.  xxii.  11.) 

4.  He  that  observeth  the  loind,  shall  not  sow ;  and  he 
that  regardeth  the  clouds,  shall  not  reap. 

Solomon  still  seems  to  have  in  his  eye  the  dispens- 
ing of  charity.  And  he  is  led  to  remark  how  trifling 
hindrances  damp  its  glow,  and  restrain  its  exercise.  ^ 
The  man  who  is  constantly  observing  the  ivind,  and 
thinking  how  every  gust  will  blow  away  his  seed,  tcill 
never  sow.  Nor  will  he  who  in  feebleness  of  purpose 
regards  the  clouds,  ever  reap.  Just  so — little  objec- 
tions of  doubt  as  to  the  fitness  of  objects,  under  the 
feigned  name  of  prudence,  occupy  the  mind,  and  the 
season  of  opportunity  passes  away.  So  much  for  the 
literal  figure.  Lord  Bacon  gives  a  more  general  ap- 
plication, and  remarks  upon  it,  that  there  is  no  greater 
impediment  of  action,  than  an  over-curious  observance  \J 
of  time  and  season.  He  adds,  '  A  man  must  make  his 
opportunity,  as  oft  as  find  it.' 

'  Advancement  of  Learning,  Book  ii.  C.  xxiii. 


332  EXPOSITION   OF   ECCLE8IASTES.  [CH.  XI.  4 

But  this  expressive  figure  describes  a  large  class  of 
Christian  professors  of  the  same  "doubtful  mind" 
(Luke,  xii.  29)  forming  pretences  against  the  present 
season  of  doing  good,  and  putting  off  duty  to  a  more 
fitting  time.  This  is  the  man,  who  would  not  sow  in 
ivind  or  rain,  lest  his  seed  should  be  blown  away,  and 
his  harvest  lost.  Whereas  by  yielding  to  present  dis- 
couragements, he  never  does  his  business  to  good  pur- 
pose, and  really  loses  his  harvest.  "The  sluggard 
will  not  plow  by  reason  of  the  cold ;  therefore  shall 
he  beg  in  harvest,  and  have  nothing."  (Prov.  xx,  4.) 
Mark  the  present  call  to  duty — the  opportunity  of 
good  now  put  into  our  hands  ;  not  letting  future  con- 
tingencies in  the  hand  of  God  frame  an  excuse  for  de- 
lay of  service. 

In  our  wider  sphere  of  Christian  responsibilities 
take  the  same  warning.  A  measure  of  discouragement 
will  always  be  connected  with  present  duties.  A  plau- 
sible excuse  for  delay  will  never  be  wanting.  To-morrow 
will  be  more  favourable — the  storm  will  be  over,  and 
our  business  will  be  done  with  less  hazard.  So  says 
the  trifler  in  his  own  delusion.  But  in  fact  the  weather 
is  not  in  fault.  There  is  a  want  of  spring  in  the  heart 
— a  want  of  decided  purpose  for  God.  He  flatters  him- 
self that  there  will  be  a  better  and  less  hazardous  time 
than  now — the  threatening  storm  will  have  blown  over 
— and  he  will  be  more  free  for  the  whole-hearted  ser- 
vice. But  the  real  mountain  is  within — "  the  evil 
heart  of  unbelief — the  hardening  deceitfulness  of  sin." 
(Heb.  iii.  12,  13.)  The  faithless,  sluggish  heart  is  un- 
der the  power  of  the  great  enemy,  beclouding  his  path, 
palsying  his  strength,  raising  mountains  of  diflBiculties 


CH.  XI.4.]  EXPOSITION   OF   ECCLESIASTES.  333 

in  the  way.  Activity  of  mind,  promptness  of  habit,  de- 
termination of  purpose — let  all  be  brought  into  exer- 
cise under  the  overcoming  power  of  a  living  faith.  It 
is  a  great  work  of  self-possession  to  rise  above  present 
discouragement — not  to  magnify  every  trifling  difficul- 
ty, or  to  start  objections  against  present  duty.  This 
is  only  ''  the  slothful  man "  planting  "  his  hedge  of 
thorns  "  or  crying  out  in  cowardly  fear — "  There  ia  a 
lion  in  the  way — a  lion  in  the  streets."  (Pro v.  xv.  19  ; 
xxii.  13.) 

This  well-regulated  habit  will  bring  a  deep  and  vital 
influence  for  good  over  our  whole  character.  The  tri- 
fling discouragements  of  the  ivinds  and  the  clouds  are 
the  appointed  trials  of  faith.  And  when  does  our  God  J 
honour  faith,  till  he  has  first  tried  it?  Or  when  does 
he  fail  to  honour  it,  either  in  the  trial  or  out  of  it  ?  ' 
How  little  should  we  have  known  of  the  power  of 
faith,  the  privilege  of  prayer,  the  preciousness  of  the 
promises,  the  faithfulness  and  sympathy  of  the  Saviour, 
if  difficulties  had  not  shewn  to  us  our  weakness,  and 
made  the  Gospel  a  Divine  reality  to  our  souls !  The 
victory  over  the  lesser  difficulties  strengthens  us  in 
conflict  with  the  greater.  The  triumph  will  be  com- 
plete, and  the  crown  glorious. 

Still  an  halting  spirit  quenches  the  glow  of  Christian 
'energy.  Feeble  eff'ort  ensures  defea^.  One  prompt, 
practical  exercise  is  worth  an  hour's  deliberation.  Do 
not  despise  the  smallest  success.  Five  minutes'  prayer 
for  this  object  may  be  worth  a  world.  Our  present 
happiness — so  far  as  we  realize  it — consists  in  an  in- 

See  1  Pet.  ii.  7. 


334  EXPOSITION   OF   ECCLESIASTES.  [CH.  XL  5. 

telligent  and  aflfectionate  preference  of  God — solemnly 
— deliberately  choosing  him,  in  opposition  to  every- 
thing that  is  constantly  drawing  us  from  him.  There 
is  no  indecision  here.  Trifling  discouragements  have 
now  no  weight.  They  are  cast  upon  God — not  that 
they  may  be  removed,  but  that  enduring  perseverance 
may  be  vouchsafed  under  them.  Wind  and  clouds  no 
more  hinder  work.  '  When  God  calls — when  grace 
moves — when  the  heart  feels — when  Christ  is  nigh — there 
may  be  then  risk  and  difficulties,  both  loind  and  clouds; 
yet  that  is  the  time  for  sowing,  and  that  the  time  of 
reaping  ;  that  is  "  the  accepted  time,  and  that  the  day 
of  salvation." '  ^ 

5.  As  thou  Tcnowest  not  tvhat  is  the  ivay  of  the  spirit,  nor 
how  the  bones  do  grow  in  the  womb  of  her  that  is  with 
child;  even  so  thou  hnowest  not  the  works  of  God,  who 
nfialcetli  all. 

Another  humbling  and  valuable  recollection  of 
human  ignorance  !  Man  prides  himself  upon  what  he 
knows,  or  fancies  he  knows — the  extent  of  his  knowl- 
edge. Much  more  reason  has  he  to  be  humbled  for  the 
far  wider  extent  of  his  ignorance.  He  does  not  see 
the  harvest  from  the  distribution  of  Ms  charity.  But 
his  ignorance  does  not  disprove  the  fact.  How  little 
does  he  know  of  the  things  before  his  eyes !  How  ig- 
norant are  we  of  our  own  being!  So  "fearfully  and 
wonderfully  made !"  so  "  curiously  wrought !"  (Ps. 
cxxxix.  12-14.)  The  attempt  to  comprehend  one's 
self  conquers  our  understanding.     Anatomical  experi- 

^  Sermon.    By  Rev.  Josiah  Bateinan,  p.  237. 


en.  XL  6.]  EXPOSITION   OF   ECCLE8IASTES.  335 

raents  may  bring  out  some  facts.  Questions  may  be 
asked.  But  they  can  only  be  answered  by  the  confes- 
sion of  our  ignorance — the  way  of  the  spirit^  or  the 
human  soul — how  it  is  formed — whence  it  comes — 
whether  by  the  immediate  creation  of  God — how  it  is 
conveyed  into  and  animates  the  body — the  formation 
of  the  body  itself — how  the  hones  (without  which  we 
should  only  creep  as  worms)  are  jointed  and  grow  in 
the  ivomb  ^the  union  of  the  soul  with  the  body — of 
the  immaterial  spirit  with  the  gross  corporeal  substance 
— in  all  this  the  soul  is  a'mystery  to  itself.  We  know 
not  the  luay. 

If,  then,  we  cannot  know  him  in  his  ordinary  works 
of  nature — in  his  works  near  at  home — much  less  can 
we  know  the  works  of  God,  who  rrwheth  all.  Truly  he 
"  doeth  great  things  and  unsearchable ;  marvellous 
things  without  numbers."  (Job,  v.  9.)  '  Our  wisdom 
is  but  as  a  drop  in  the  bucket — yea,  but  a  drop  in  the 
ocean.  Can  our  drop  compare  with  his  ocean  ?  A 
bucket  shall  soon  take  in  the  ocean,  as  man  the  wisdom 
of  God.' 1 

And  ought  not  this  sense  of  ignorance  to  furnish  a 
convincing  reply  to  many  things  that  are  called  objec- 
tions to  Revelation  ?  When  tempted  to  pry — '  On 
such  subjects' — said  a  serious  thinker — '  I  have  no  con- 
fidence in  reason.  I  trust  only  in  faith  ;  and  as  far  as 
we  ought  to  inquire,  I  have  no  guide  but  Revelation.'  * 
We  should  indeed  be  prepared  in  this  Terra  incognita 
to  expect  difficulties ;  nor  should  we  forget  our  own 
nature,  by  insisting  upon  a  view  of  things  to  our  be- 

'  Caryl  on  Job,  xxviii.  14. 

'  Sir  Humphry  Davy's  Collected  Works,  vol.  ix.  p.  381. 


336  EXPOSITION    OF   ECCLESIASTE8.  [CH.  X[.  6. 

clouded  reason  wholly  free  from  difficulty.  If  we  have 
not  complete  evidence  according  to  our  measure,  should 
we  not  be  thankful  for  any  measure  that  may  be  voucli- 
safed  ;  instead  of  rejecting  the  guidance  of  the  lesser 
light,  because  it  was  not  the  sun  itself?  '  Knowledge 
of  God^s  works  is  valuable,  just  so  far  as  it  is  connect- 
ed with  a  sense  of  our  own  ignorance,  and  an  earnest 
application  for  Divine  Teaching  and  practical  obe- 
dience. We  have  been  well  reminded — '  To  dare  to 
believe  less,  or  to  pretend  to  understand  more,  than 
God  has  expressly  revealed,  is  equally  profane  pre- 
sumption. We  should  study  to  be  wise — not  cd)ove 
Scripture,  but  in  Scripture  ;  not  in  the  things  which 
God  has  concealed,  but  what  he  has  revealed.'  ^ 

6.  In  the  morning  sow  thy  seed ;  and  m  the  evening  with- 
hold  7iot  thine  hand  ;  for  thou  hnowest  not  whether  shall 
prosper,  either  this  or  that;  or  whether  they  both  shall 
he  alike  good. 

The  seed  sown  upon  the  prepared  soil  promises  a 
rich  harvest.  "  Sow  to  yourselves" — saith  the  prophet 
— "  in  righteousness  ;  reap  in  mercy."  (Hos.  x.  12.) 
The  morning  ayid  eveniiig  work  mark  the  diligence— 
"  instant  in  season — out  of  season."  (2  Tim.  iv.  2.)  The 
active  exercise  of  charity  seems  to  be  the  lesson  pri- 
marily inculcated.  ^  For  '  deeds  of  charity  are  the 
seeds  of  the  harvest  of  eternal  life.  ^  The  uncertainty  as 
to  particular  results — whether  this  or  that — instead  of 
bringing  doubts  and  difficulties,  quickens  to  diligence. 

^  See  Bp.  Butler's  Sermon  on  Human  Ignorance. 

^  Detached  Thoughts  from  Abp.  Whately's  Writings,  p.  60. 

"  Comp.  2  Cor.  ix.  6-10.  *  Diodati. 


'H.  XI.  6.1  EXPOSITION   OF   ECCLESIASTES.  337 

The  morning  and  evening  imply  also  the  continuousness  V 
of  the  exercise.  Charity  is  too  often  a  iitful  impulse,  rath- 
er than  tlie  daily  habit.  It  must  not  be  confined  to  alms- 
giving, which  is  the  mere  external  work.  But  let  it  be 
with  it.  or  without  it — in  every  way.  Lose  no  time — 
no  opportunity.  A  wide  field  lies  before  us.  Do  the 
Lord's  work  in  the  morning  of  life  ;  and  in  the  evening 
withhold  not  thine  hand.  It  may  be  given  you  to  be 
weary  of  life — not  of  well-doing — nor  of  life,  so  far  as 
iX  may  be  filled  up  to  the  end  with  fruitful  godliness. 
Leave  the  result  of  your  work  in  the  hands  of  your 
gracious  God.  "  In  due  season  we  shall  reap,  if  we 
faint  not."  There  is  no  uncertainty  as  to  the  end  in  / 
the  work  of  God.  (Gal.  vi.  9.)  The  question  is  not 
whether  any  shall  prosper — but  what  the  measure — 
whether  this  or  that — or  ivhether  both  sJmU  be  alike  good. 
"  To  him  that  soweth  righteousness  shall  be  a  sure  re- 
ward." (Prov.  xi.  18.) 

But  the  Scriptural  figure  seems  to  point  to  a  more 
definite  application.  "  The  sower  soweth  the  word." 
(Mark,  iv.  18.)  When?  In  the  morning  oiWia.  The 
value  of  the  seed  sown  in  the  hearts  of  the  young  is 
beyond  all  calculation.  If  the  type  or  character  of 
the  young  be  ignorance,  it  is  not  absolute  hardness — 
the  fruit  of  nature  indeed,  but  not  of  nature  hardened 
by  habit.  Let  them  know  what  the  world  is — a  mere 
bauble — or  worse  ;  what  the  hope  of  the  Gospel  is — 
full  of  joy  and  immortality  ;  what  are  their  wants — 
what  their  resources.  With  all  the  heedlessness  of 
youth — its  volatility  and  self-will  :  in  many  a  case  the 
listlessness  will  be  roused — the  vacant  look  brightened 

i'lto  intelligence — the  stubbornness  disciplined  bv  con- 
■  15  -  ^ 


338  EXPOSITION   OP   ECCLESIASTES.         [CH.Xl.7,a 

viction.  There  is,  indeed,  a  world  of  sorrow  and 
temptation  before  them.  But  a  new  and  bright  colour- 
ing is  given  to  their  prospect.  Provision  is  made  for 
the  roughness  of  the  road.  A  Friend  is  engaged  on 
their  side — A  Guide,  Guard,  and  Father,  who  will 
never  leave  nor  forsake. 

Nor  let  this  work  be  confined  to  the  morning.  Let 
vigour  of  perseverance  hold  on  to  the  evening.  Shut  out 
despondency — the  extinguisher  of  faith.  The  cases  of 
long  standing  in  hardness  may  soften.  The  freeness  of 
the  Gospel  is  Omnipotent  love.  And  many  a  high 
thought  and  proud  imagination  have  given  way  to  its 
attractive  power.  We  do  not  forget  that  this  cheering 
prospect  is  connected — ^not  with  the  mechanism  of  the 
means,  but  with  the  unction  and  blessing  from  above. 
And  yet  does  not  hope  rise  to  certainty  in  the  exercise 
of  faith,  diligence,  patience,  and  prayer  ?  We  do  not 
presume  to  determine  whether  shall  prosper — either  this 
or  that — what  word  of  instruction  may  work  the  Di- 
vine purpose.  But  we  know,  that  as  the  natural  har- 
vest is  not  lost,  though  a  portion  of  the  crop  may 
perish  ;  so  the  promise  of  the  spiritual  harvest  is  link- 
ed with  the  use  of  the  means,  sealed  in  the  covenant 
of  God,  and  can  never  disappoint.  The  sovereignty 
of  God  reserves  the  means  and  times  to  himself.  But 
his  faithfulness  secures  the  substance  of  his  promise  to 
the  obedience  and  diligence  of  faith — and  oh  !  the  joy 
of  harvest — will  it  not  abundantly  compensate  for  the 
toil? 

*7.   Truly  light  is  sweet ;  and  a  pleasant  thing  it  is  to  the 
eyes  to  behold  the  sun.     8.  But  if  a  man  live  many 


CH.  XI.  7,8.]         EXPOSITION   OF   ECCLESIASTES.  339 

years^  and  rejoice  in  them  all ;  yet  let  him  remember 
the  days  of  darkness  ;  for  they  shall  he  many.  All 
that  Cometh  is  vanity. 

Solomon,  drawing  to  the  close  of  his  discourse,  brings 
us  nearer  to  eternity,  and  presses  closely  the  matter 
of  preparation  for  it.  Present  comfort  is  indeed  ad- 
mitted. Truly  light  is  sweet :  and  a  pleasant  thing  it  is 
to  the  eyes  to  behold  the  sun.  His  rising  is  the  most 
magnificent  spectacle  in  the  creation.  His  course — 
lio w  it  enlightens  —  warms  —  fertilizes  —  beautifies — 
l)lesses — filling  the  air  with  songs,  and  the  gardens 
with  foliage,  fruit,  and  fragrance !  Thus  to  enjoy  the 
Vrjht  of  the  sun — our  present  earthly  comfort — is  sivcet 
to  those  whose  hearts  centre  in  earth  :  how  much  more 
to  those,  who  by  Solomon's  rules  have  obtained  wis- 
dom to  be  delivered  from  the  vanity  and  vexation  so 
deeply  connected  with  the  best  of  this  world's  bless- 
ings. 

When  we  see  the  insect  enjoying  the  bright  sim — 
expanding  its  wings,  and  spending  his  little  day  in 
fluttering  from  flo"wer  to  flower,  who  does  not  enjoy 
its  pleasures?  Who  would  cloud  or  shorten  them, 
by  reminding  it  that  its  happy  life  would  soon  pass 
away — that  the  winter  with  its  days  of  darkness  must 
come — and  perhaps  ere  its  arrival,  some  premature 
cold  or  rain  may  end  its  existence.  The  present  is 
its  all.  And  therefore  we  gladly  say  of  it — '  Let  it 
sip  the  sweet  and  revel  in  the  light  and  warmth  ;  for 
to-morrow  it  dies.'  And  if  man  had  no  future — if 
the  present  were  his  all — we  should  say  too  of  him — 
*  Let  him   enjoy  the  good   things   of  life — Let  him 


340  EXPOSITION   OF   ECCLESIASTES.        [CH.  XL  7, 8. 

crown  himself  with  rosebuds,  before  they  be  withered  ^ 
— '  Let  him  eat  and  drink  ;  for  to-morrow  he  dies.' 
(1  Cor.  XV.  32.) 

And  thus  it  is  ;  while  the  sun  shines  upon  the  earthly 
horizon,  the  evil  days  are  put  to  a  distance.  We  can 
scarcely  admit  the  possibility  of  a  change  of  scene. 
We  exclude  the  prospect  of  darh  days  as  an  unwelcome 
intruder.  The  young  revel  in  their  pleasure — in  the 
gay  enjoyment,  as  if  it  would  never  end.  But  oh ! 
the  folly — the  presumption  of  creatures  born  for  an 
eternal  existence — and  to  whom  the  present  life  is 
but  the  preparation  time  for  a  never-ending  one,  and  to 
whom  death  is  but  the  door  of  eternity — so  wilfully 
shutting  their  eyes  to  this  near  approach — determining 
to  live  for  this  life  only,  and  to  let  eternity  take  its 
chance  I 

But  whatever  be  the  sweetness  of  the  present  pros- 
perity— though  we  live  many  years,  and — comparatively 
speaking — rejoice  in  them  all;  yet  remember — what  is 
beyond  I  Days  of  darkness — mxiny — how  many  !  how 
dark!  To  the  man  of  God,  indeed,  all  is  light, 
whatever  his  outward  days  may  be.  "  Light  is  sown 
for  the  righteous,  and  springe th  up  out  of  darkness.'' 
(Ps.  xcvii.  10  ;  cxii.  4.)  A  better  sun  than  that  in 
the  earthly  firmament  "  rises  upon  him — with  healing 
in  his  wings."  (Mai.  iv.  2.)  But  the  case  here  sup- 
posed— at  least  mainly  so — is  one,  who  finds  all  "  his 
good  things  "  here,^  and  looks  for  nothing  beyond — 
who  has  never  put  forth  one  hearty  effort  upon  his 


*  See  Wislom  of  Solomon,  ii.  8. 

'Luke,  xvi.  25.     Comp.  xU.  18-20;  Job,  xxi.  7-13. 


OH.  XI.  7, 6.]         EXPOSITION    OF   ECCLE8IASTES.  341 

soul's  salvation  —  scarcely  spent  a  solemn  thought 
upon  it — prepared  only  to  live — not  to  die.  Days  of 
darkness — at  least  towards  the  close  of  life — (Chap, 
xii.  1) — must  be  calculated  upon — the  bloom  of  health 
blasted  by  disease  —  the  seeds  of  some  incurable 
malady  shooting  up — worldly  disappointments  cor- 
roding the  mind — nature  gradually  sinking  under  the 
weight  of  years — the  natural  power  to  enjoy  gone — • 
(Job.  X.  21,  22) — the  fatal  stroke  of  death  upon  some 
object  of  the  tenderest  affection.  And  witliout  the 
consolations  of  the  Bible,  how  many  and  dark  will 
their  days  be  ! — as  the  darkness  of  the  grave  ! — (Job, 
X.  21,  22) — the  banishment  from  light! — from  the 
presence  and  favour  of  God  ! — (Psalms  xlix.  19  ;  2 
Thess.  i.  9) — the  "  outer  darkness — the  blackness  of 
darkness  for  ever!"  (Matt.  xxii.  13;  Jude,  13.)  The 
sweetness  of  the  ligld — the  pleasantness  of  the  sun — for 
a  moment — how  short  a  moment — what  a  miserable 
compensation  for  the  after  darkness!  The  poverty 
of  the  choicest  earthly  pleasures  as  a  centre  of  rest, 
when  all  is  dark  beyond — many  days — never  ending  ! 
"  Woe  unto  you  that  are  rich  ;  fOr  ye  have  received 
your  consolation  I  Woe  unto  you  that  are  full,  for 
ye  shall  hunger.  Woe  unto  you  that  laugh  now,  for 
ye  shall  mourn  and  weep."  (Luke  vi.  21,  23,  24,  25.) 
Soon  will  the  despised  portion  of  God's  people  shine 
forth  in  all  the  glories  of  eternity.  "  Then  shall  the 
rigliteous  shine  forth  as  the  sun  in  the  kingdom  of 
their  Father."  (Matt.  xiii.  4t.)  Empty  in  contrast 
with  it  is  the  best  of  earth's  treasures — "  O  my  soul, 
thou  hast  said  unto  the  Lord,  Thou  art  my  God. — All 
my  springs  are  in  Thee."     (Ps.  xvi.  2  ;  Ixxxvii.  *l.) 


342  EXPOSITION   OF  ECCLESIASTES.       [CH.  XI.  9, 10. 

— All  that  Cometh  from  any  source  beside  Thee — is 
vanity. 

9.  Rejoice^  0  young  man,  in  thy  youth  ;  and  let  thy  heart 
cheer  thee  in  the  day  of  thy  youth  ;  and  walk  in  the  way 
of  thy  hearty  and  in  the  sight  of  thine  eyes :  hut  know  that 
for  all  these  things  God  will  call  thee  into  judgment. 
10.  Therefore  remove  sorrow  from  thy  heart,  and  put 
away  evil  from  thy  flesh:  for  childhood  and  youth  is 
vanity. 

It  is  not  natural  for  the  young  man  to  think  of  the 
many  days  of  darkness.  His  spirits  are  buoyant. 
His  senses  are  full  of  glow.  His  imagination  is  warm 
with  the  bright  colouring  of  opening  life.  There  is 
indeed  a  becoming  grace  in  the  liveliness  of  youth. 
And  most  readily  would  we  show  him  all  the  over-flow- 
ing pleasures  which  the  Bible  fully  allows,  and  which 
the  last  judgment  will  not  condemn.  And,  indeed,  we 
cannot  doubt,  but  the  exhortation  to  joy  and  clicerfid- 
ness  would  be  most  cordially  welcome,  if  Solomon's 
meaning  did  not  speak  too  clearly  in  the  opposite 
direction — giving  an  apparent  license,  only  to  ground 
upon  it  a  most  solemn  admonition. 

Obviously,  therefore,  the  wise  man  is  referring  to 
excessive  indulgence.  The  pleasures  of  sin — not  of 
godliness,  are  described  by  the  ivalk  after  the  ivoy  of 
our  heart— and  the  sight  of  our  eyes.  ^  Here  are  the 
'  baits  with  which  Satan  tricketh  up  all  his  tempta- 
tions, when  he  layeth  wait  for  our  souls.' "     And  for 

*See  Num.  xv.  39.     Deut.  xxix.  19.     Jer.  vll  24. 
'Bp  Sanderson's  Sermon  onEccl.  vii.  1. 


A.  XI  9.  10.]        EXPOSITION   OF    ECCLESIAST^^^  ^       r?^    ^  *  J 

all  these  things — we  are  warned — God  iviUdringt/s-^' 
into  judgment. 

If,  then,  unlawful  gratification  be  the  subject,  the 
exhortation  to  rejoice  and  he  cheerful  in  it  cannot  be 
intended — but  emphatically  the  very  contrary.  It  is 
ill  truth  the  language — not  unusual  in  Scripture* — of 
deep — solemn — cutting  irony  ;  not  pouring  oil  upon 
the  flame,  but  restraining  the  vehement  excitement  of 
the  passion  struggling  for  indulgence.  When  argu- 
ment, exhortation — and  pleading  liave  been  tried — 
and  tried  in  vain,  the  shaft  of  irony  sometimes  becomes 
:i  weapon  of  effective  conviction.  '  Thoughtless  young 
man — thou  art  determined  to  rejoice  in  thy  youth. 
Thou  hast  no  idea  of  cheering  thine  heart,  but  in  carnal 
enjoyments.  Go  on  in  thy  course.  Indulge  thine 
appetite.  Gratify  all  thy  passions.  Throw  contempt 
upon  the  warnings  of  conscience,  and  the  authority 
of  the  Bible.  But  count  the  cost — think  at  what  a 
risk — kmno  thou — the  day  of  jollity  will  not  last  for 
ever — you  may  have  your  pleasure  to-day — but  the 
day  of  reckoning  is  at  hand.  For  all  these  things  God 
will  call  thee  into  judgment.^ 

Fearful,  indeed,  must  be  the  peril  to  the  young  man 
from  persisting  in  his  own  way,  when  to  a  man  of 
God — perhaps  young  in  years,  but  matured  in  grace — 
the  warning  was  deemed  to  be  needful — "  Flee  youth- 
ful lusts."  (2  Tim.  ii.  22.)  The  poison  is  suited  to 
every  diversity  of  taste.  The  young  man,  ere  ever  he 
is  aware,  becomes  in  this  atmosphere  the  "  companion 


*See  1   Kings,  xviii.  27  ;  xxii.  15.     Ez.  xxviii.  3,  4.     Matt.  xxvi. 
44,  45.     Comp.  also  from  the  mouth  of  God,  Gen.  iii.  22, 


:^44  EXPOSITION   OF   ECCLESIASTES.        LCH.  XI.  i^.  n. 

of  fools."  And  whether  these  fools  be  unprincipled, 
licentious,  ungodly  scoffers  ;  or  degraded — unblushing 
infidels — all  have  the  same  object  in  view — the  de- 
struction of  their  devoted  victim. 

The  fact  is,  that  the  ycmng  man  too  often  has  no  idea 
what  temptation  is.  He  realizes  no  need  of  any 
special  warning.  He  fancies  himself  well  able  to  be 
his  own  keeper.  He  has  never  allowed  the  thought, 
that  none  but  God  is  capable  of  knowing  what  he  is, 
if  he  be  left  to  himself.  Let  him  take  his  Bible,  and 
learn  by  it  what  he  has  yet  to  learn — the  knowledge 
of  himself.  He  will  then  realize  something  more 
distinctly  awakening  of  the  infinite  peril  of  staying- 
one  moment  on  Satan's  ground,  while  conscience  is 
speaking  to  him — that  sin  is  much  more  easily  resisted 
at  the  beginning  than  in  the  progress — that  his  true 
prosperity  begins  at  the  moment,  when  he  engages  his 
heart  to  God — that  sin  and  happiness  can  never  be 
identified — that  pleasure  for  a  moment  only — there 
may  be  in  the  ways  of  sin — but  happiness  can  never 
be.  The  man  who  is  only  half-hearted  for  God,  may 
soon  become  a  man  fully  on  Satan's  side — and  where 
can  be  his  happiness  ?  Compromising  with  the  world, 
he  is  trifling  with  his  highest  interests — he  is  grasping 
at  two  shadoAvs — the  world  and  a  worldly  religion. 
Between  these  shadows — he  loses  the  substance  — 
loses  heaven — loses  his  own  soul.  Most  accurately 
is  the  young  man's  course  described  as  the  way  of  his 
own  heart.  Hence  all  the  wandering — all  the  misery. 
Wisely  did  a  Christian  mother  write  on  this  point : — 
'  As  self-will  is  the  root  of  all  sin  and  misery ;  so 
whatever  cherishes  this  in  children  ensures  their  after- 


CH.  XI.  y,io.]      KXFosrnuN  of  ecclesiastes.  345 

wretchedness  and  irreligion  ;  whatever  checks  and 
mortifies  it,  promotes  their  future  happiness  and  piety. 
This  is  still  more  evident,  if  we  further  consider,  that 
religion  is  nothing  else  than  the  doing  the  will  of 
God,  and  not  our  own :  that  the  one  grand  impedi- 
ment to  our  temporal  and  eternal  happiness  being 
this  self-will,  no  indulgence  of  it  can  be  trivial,  no 
denial  unprofitable.  Heaven  or  hell  depends  upon 
this  ;  so  that  the  parent  who  studies  to  subdue  it  in 
his  child,  works  together  with  God  in  the  renewing 
and  saving  a  soul ;  the  parent  who  indulges  it  does 
the  devil's  work  ;  makes  religion  impracticable,  and 
salvation  unattainable.' ' 

While,  indeed,  man  "  turneth  every  man  to  his  own 
way,"  (Isa.  liii.  6,)  the  honey  of  indulgence  passes 
away,  but  the  sting  remains  behind.  Whether  it  be 
physical  or  intellectual  happiness,  if  it  be  sought  as 
an  end,  there  must  be  vanity.  The  unwelcome  thought 
forces  itself,  notwithstanding  all  the  smothering  of 
conviction.  Judgment  to  come. — This  is  no  dream,  or 
"  cunningly  devised  fable  " — no  terrific  picture — no 
theory  for  vain  sophistry  to  explain  away.  Guilt 
forebodes  it.  Conscience  confirms  it.  The  Bible 
declares  it.  It  will  be  a  personal  matter.  God  will 
call  thee  to  judgment.  The  extent  will  be  universal. 
For  all  these  things — for  all  the  sins  and  vanities  of 
thy  youth — for  all  those  things  which  are  now  so 
grateful  to  our  senses — for  all  our  time,  talents — 
opportunities — their  use  or  abuse."    Actions  forgotten 


^  l.etter  of  Mrs.  Wesley  to  her  Son,  the  Rev.  John  Wesley.     See 
Dr.  A.  Clarke's  Li'f  ^f  thr  TT' •/    x  «Seo  chap.  xii.  14. 


346  EXPOSITION    OF   ECCLESIASTES.       [CH.  XI.  9, 10. 

by  ourselves  will  rise  up  with  all  their  freshness. 
Even  where  traces  had  been  worn  out,  our  past  history 
will  be  read  again — the  manifestation  of  all  hearts — 
of  all  the  secrets  of  all  hearts.  Willing  or  unwilling, 
we  must  stand  before  the  great  white  throne  (Rev.  xx. 
11,  12)  alone  in  the  midst  of  the  countless  throng — no 
evasion — no  escape — no  shelter — (lb.  vi.  15-17) — 
no  advocate — no  change  —  the  curse  of  God  —  the 
entrance  into  an  eternity  of  woes. 

What,  then,  is  the  present  —  the  only  —  way  of 
escape  ?  Separate  thyself  from  sin,  ere  sin  bind  thee 
to  hell.  Remove  sorrow  and  evil  from  thee.  They 
are  both  linked  together.  ^  Evil  brings  sorrow  both 
to  body  and  soul.  Let  there  bean  instant  tearing 
away  from  besetting  indulgences.  Childhood  is  vanity 
— because  it  has  so  little  power  for  good — youth — 
because  such  active  power  for  evil.  The  world 
passeth  away,  and  the  lusv.  thereof.  (1  John,  ii.  17.) 
'  Youth  is  but  as  the  aurora,  or  early  morning  of  a 
day  -  quickly  gone,  from  thence  to  noon,  and  from 
noon  to  night.  Therefore  care  should  be  taken  to 
spend  it  in  such  a  manner  as  that  we  may  have  an 
abiding  fruit  and  pleasure,  which  will  not  vanish  with 
the  years  which  were  consumed  in  the  pursuance  of 
it.'  ^  Childhood  is  indeed  vanity^  because  children 
are  often  trifling  in  serious  things,  and  serious  in 
trifles.  Youth  is  vanity,  because  so  often  preferring 
vanity  to  godliness — eager  in  delusive  expectations. 
Who  does  not  yearn  over  their  best  interests,  and 
long   to    sweep   away   their    false  hopes,   and   their 

^See  Prov.  xiv.  13  ;  v.  11,  12.  "  Bp.  Reynolds. 


CH.  Xl.tf,  10.]        EXPOSITION    OF    ECCLESIASTKS.  347 

delusive  charms  ?  The  heart  turned  from  its  own 
way,  and  turned  to  God,  brings  the  substance  of 
happiness,  instead  of  the  shadow — the  reality,  instead 
of  the  name.  Youth  devoted  to  sin  is  the  saddest — 
youth  consecrated  to  God  is  the  brightest — object  in 
a  world  of  darkness  and  sorrow. 


348  EXPOSITION   OF   ECCLESIA8TES.  [CH.  XII.  L 


CHAPTER  XII. 

1.  Bemember  now  thy  Creator  in  the  days  of  thy  youth, 
while  the  evil  days  come  not,  nor  the  years  draio  nigh, 
when  thou  shalt  say,  I  have  no  pleasure  in  thein. 

This  earnest  and  affectionate  exhortation  continues 
the  preceding  chapter.  Solomon  had  warned  the  young 
man  by  emphatic  irony  against  those  passions  and 
pleasures,  to  which  his  slippery  age  is  most  addicted. 
Now  for  the  grand  object  set  before  him — thy  Creator. 
For  he  who  created  the  universe  is  the  Creator  of  man 
— not  only  of  the  first  man,  but  of  all  men,  whose 
birth — however  natural — was  only  wrought  by  his 
Omnipotent  and  Sovereign  influence.  For  not  only 
did  lie  "  form  the  spirit  in  man  "  (Zech.  xii.  1),  but  his 
body  also — so  fearfully  and  wonderfully  made  (Ps. 
cxxxix.  14—16).  It  is  he,  and  no  other,  who  is  liere 
presented  before  us — the  Creator — the  Almighty — the 
only  wise — the  chief  good — in  whose  name  we  were 
baptized  (Matt,  xxviii.  19) — to  whose  service  we  are 
consecrated.  For  if  we  be  of  him,  should  not  we  be 
for  him?  Do  not  we  owe  our  service  to  him,  from 
whom  we  have  received  our  being?  If  he  has  made 
us — much  more  if  he  has  new-made  us — what  a  weight 
of  obligation!  We  cannot  resist  it.  Each  Person  in 
the  Sacred  Trinity  equally  claims  our  interest  and  our 
service.^ 

'  The  best  critics  insist  upon  Creators  as  being  the  strict  and  accurate 
rendering — a  plural  appellation  of  God — intimating  a  plurality  of  per- 


til.  XI  [.1.]  EXPOSITION    OF    ECCLESIASTES.  349 

This  remembt^ance  of  God — though  our  paramount 
duty — is  far  from  being  our  nature  and  habit.  AVliat 
says  conscience?  Is  not  forgetfulncss  of  God  our 
course — keeping  him  out  of  mind — like  the  heathen — 
"  not  liking  to  retain  God  in  our  knowledge  ?  "  (Rom. 
i.  28.)  Alas !  do  we  not  naturally  make  every  effort 
to  shrink  from  him  ?  The  heart  too  plainly  witnesses 
to  this  revolt.  '  Any  opinion  which  tends  to  keep  out 
of  sight  the  living  and  loving  God — whether  it  substi- 
tute for  him  an  idol,  or  an  occult  agency,  or  a  formal 
creed — can  be  nothing  else  than  a  portentous  shadow 
projected  from  the  selfish  darkness  of  the  unregenerate 
heart.''  Our  concern  is  with  the  God  of  the  Bible. 
To  worship  any  other  is  to  deify  the  creature  of  our 
own  imagination. 

The  rememhrance  of  our  Creator  is  in  connexion  with 
every  godly  exercise.  Does  a  day  ever  pass  in  the 
wilful  neglect  of  the  Bible  without  serious  loss  ?  Do 
we  not  suffer  seriously  in  our  own  souls  by  giving  too 
little  time — too  little  lieart — to  secret  prayer  ?  Wher- 
ever God  can  be  found,  let  us  be  in  the  act  and  energy 
of  seeking  him.  'Acknowledge' — as  one  says — 'his 
Word,  by  consulting  it — ^liis  Providence,  by  observing 
it — his   Wisdom,  by  admiring  it — his  Sovereignty,  by 

sons  in  the  Godhead.  The  same  construction,  Gen.  i.  26.  Job.  xxxv. 
10.  Ps.  cxlix.  2.  Isa.  liv.  5.  Witsius  remarks,  that  '  although  wq  are 
all  created  by  the  one  power  and  action  of  one  God,  and  so  have  only 
one  Creator ;  yet  there  are  more  Divine  Persons  to  whom  creative  pow- 
er and  action  is  ascribed."  —  On  Fed.  xii  1-T  Misc.  Sacra,  vol.  ii.  vi. 
See  the  work  ascribed  to  the  Father,  (i en.  i.l  ;  the  Son,  John,  i.  8; 
the  Spirit,  Job,  xxvi.  13.  Ps.  civ.  30 

^A.  H.  Hallam — quoted  in  Dr.  Tweedie  s  Lights  and  Shadows  in  the 
lAfe  of  Faith — an  intereatinp:  volume.     Edinbnr>?h. 


?joO  exposition  of  ECCLESIASTES.  [CH.  XII.1. 

acquiescing  in  it — his  Faithfulness,  by  relying  on  it 
— liis  Kind.:css,  by  being  thankful  for  it.'^ 

Who  of  us  will  doubt  the  claim,  which  God  makes 
upon  us  for  constant  remembrance?  It  is  the  duty 
bound  upon  all  men — every  age — every  time.  The 
whole  of  our  time  is  not  our  own  but  God's.''  And 
lest  there  should  be  only  a  moment  in  our  life  sub- 
tracted from  his  claim — the  exhortation  directs — "  Be 
thou  in  the  fear  of  the  Lord  all  the  day  long"  (Prov. 
xxiii.  17.  Also  Ps.  xvi.  8.)  Yet  there  is  one  season 
of  special  application — the  days  of  thy  youth.  Here, 
however,  the  great  enemy  meets  us  with  the  ungodly 
adage — '  Youth  for  pleasure — age  for  business — old 
age  for  religion.'  '  Let  the  devil  have  the  prime,  and 
God  the  dregs.  Time  enough  to  think  of  religion 
when  we  are  old — when  we  can  serve  the  world  no 
longer.  Now  is  the  time  for  pleasure — to  see  as  much 
of  life  as  we  can.  Religion  will  come  in  course.' 
Frightful  delusion  !  the  delusion  of  him  who  "  is  a  liar, 
and  the  father  of  it."  (John,  viii.  44.) 

Who  then  shall  have  the  present  noiv — the  only  sure 
part  of  life  ?  If  any  man  can  shew  a  better  title  to 
yo2ith  than  God,  let  him  bring  it.  Meanwhile  the  call 
is  :  Let  manna  be  gathered  early  in  the  day.  Let 
youtNs  days  be  choice  days — choosing  days.  Oh !  what 
a  mercy — when  the  two  masters  are  claiming  our  ser- 
vice— to  be  enabled  to  make  the  choice — not  as  the 

^  Witsius  brings  quotations  from  some  of  the  more  enlightened  hea- 
then philosophers  {e.  g.  the  Elmperor  Antonius — '  the  Solomon  of  the 
Romans')  bearing — alasl  in  the  shadow  only — upon  this  exhortation. — 
Miscell.  Sacra,  vol.  ii.  Exerc.  vi.  vii.  &c. 

*  See  Ps.  Ixxiv.  16. 


OH.  Xil.  l.J  EXPU.SITIOX    ol'    KCCLESIASTES.  351 

slave  of  sin — but  the  happy  child  of  God — the  youth- 
ful witness  for  his  name !  This  is  the  bright  star  in  the 
dark  night  of  a  miserable  world.  What  minister 
would  not  delight  in  a  galaxy  of  these  stars  in  his 
spiritual  horizon  ? 

Do  we  want  any  argument  to  enforce  the  present , 
remembrance  of  our  Creator  f  Think  of  the  evil  days  1 
at  hand — not  necessarily  days  of  moral — but  of  pain-  / 
ful — evil  without  natural  pleasure  ;  and,  as  one  remarks 
— '  If  thou  wilt  have  God  to  pity  and  help  thee  in  evil 
days,  thou  must  serve  him  in  thy  good  days.'  ^  Old 
age,  with  all  its  train  and  retinue  of  weakness  and  in- 
firmities, will  come.  But  if  it  bends  thy  back,  do  not 
keep  thine  iniquities  to  break  it.  Since  the  days  of 
old  age  will  be  evil  days,  lay  up  as  many  graces  as 
thou  canst  to  sweeten  it — as  many  comforts  as  thou 
canst  to  strengthen  thine  heart  against  the  evils  of  it. 
Gather  in  summer  against  such  a  winter  as  this  (Pro v. 
X.  5),  that  old  age  may  not  be  to  thee  an  evil  age,  but 
as  it  was  to  Abraham  "  a  good  old  age  "  '^  as  respects 
the  natural  evils.  "  I  am  this  day  " — Fays  one,  speak- 
ing from  painful  experience  of  these  pleasm^eless  days 
— "  fourscore  years  old,  and  can  I  discern  between 
good  and  evil  ?  Can  thy  servant  taste  what  I  eat, 
and  what  I  drink  ?  Can  I  hear  any  more  of  singing 
men  and  singing  women?"  (2  Sam.  xix.  35.) 

Such  days  will  come,  and  when  they  come  without 
God,  evil  indeed  they  are — days  of  painful  weariness, 
and  dark  foreboding.  '  I  am  determined ' — said  a 
worn-out  man  of  pleasure — '  to  kill  time  in  the  speed- 

^  Bp.  Reynolds.  'lb. 


352  EXPOSITION   OF   ECCLESIASTES.  [CH.  XII.  I. 

iest  way  I  can,  now  that  it  lias  become  my  greatest 
enemy.'  ^  Is  it  not  then  the  part  of  the  prudent  man 
— "foreseeing  the  evil" — to  provide  against  it — to 
have  a  staff  to  lean  upon,  that  will  bear  his  whole 
weight ;  when  "  the  earthly  house  of  this  tabernacle  is 
dissolving,  to  know  that  he  has  a  building  of  God — 
an  house  not  made  with  hands — eternal  in  the  heav- 
ens? "(2  Cor.  V.  1.)  The  time  then  before  the  evil 
days  come — which  may  draw  out  to  years — is  the  time 
for  God— /or  the  remembrance  of  our  Creator.  Every 
day  is  lost  that  is  not  spent  for  him.  Let  not  the  de- 
ceiver cheat  us  out  of  all  time,  by  cheating  us  of  the 
present  time.  '  Believe  me,  my  dear  son ' — writes  a 
Christian  mother  ^  lately  alluded  to—'  old  age  is  the 
worst  time  we  can  choose  to  mend  either  our  lives  or 
our  fortunes.  If  the  foundations  of  solid  piety  are 
not  laid  betimes  in  sound  principles  and  virtuous  dis- 
positions ;  and  if  we  neglect,  while  strength  and  vig- 
our last,  to  lay  up  something  ere  the  infirmities  of  old 
age  overtake  us — it  is  an  hundred  to  one  odds,  that  we 
shall  die  both  poor  and  wicked.' 

Early  principle  inwrought  in  the  inner  man  is  there- 
fore the  line  of  temporal — (so  this  mother  in  Israel 
lays  down) — no  less  than  spiritual  prosperity.  As  to 
the  latter — in  the  evil  days  when  we  shall  say,  '  I  have 
no  natural  'pleasure^ — God's  pleasures  will  still  remain 
— full — fresh — heavenly — abiding.  There  will  indeed 
be  no  dark  and  evil  days.     "  My  flesh  and  my  heart 

'  Lord  Chesterfield  in  pp.  5,  G. 

'  Oh,  the  dark  days  of  vanity  !  while  here 
How  tasteless  I  and  how  terrible  when  gone  !  ' — Young. 

'•^  Mrs.  "Wesley,  vt  mjrra. 


iU.  XII. -J.]  EXPOSITION    UF    ECCLlOSlASTEri.  '6o,^ 

faileth ;  but  God  is  the  strength  of  iny  heart,  and  my 
portion  for  ever."  (Ps.  Ixxiii.  2(3.) 

What  better  can  we  do,  than  take  those  exquisite 
words  from  Charles  Wesley's  dying  lips  ? — 

'  In  age  and  feebleness  extreme, 
Who  shall  a  helpless  worm  redeem  ? 
Jesus  1  my  only  hope  thou  art — 
Strength  of  my  failing  flesh  and  heart. 
0  let  me  catch  a  smile  from  thee, 
And  drop  into  eternity. 

2.    While  the  sun,  or  the  light,  or  the  moon,  or  the  stars, 
he  not  darlcened,  nor  the  clouds  return  after  the  rain. 

These  evil  days  are  yet  further  described — a  mental 
gloom,  as  if — like  Job — we  were  going  ■'  mourning 
without  the  sun  "  (Job,  xxx.  29),  or  as  if  the  lesser  lu- 
minaries were  eclipsed,  as  in  the  Apostle's  voyage, 
"  when  neither  sun,  nor  stars,  in  many  days  appeared  ; 
and  all  hope  that  we  should  be  saved  was  taken  away.'' 
(Acts,  xxvii.  20.)  Another  feature  of  the  desolation — 
not  "  the  shining,"  but  the  clouds  returyang — after  the 
rain — a  tempestuous  sky — one  cloud  following  anoth- 
er— one  evil  treading  upon  another — the  end  of  one 
trouble — the  beginning  of  another. 

Such  is  the  general  picture  of  old  age — in  its  grad- 
ual weakness  of  nature — decaying  of  sense — weakness 
of  physical  energy.  One  cannot  wonder  that  the 
heathen  philosopher — knowing  nothing  of  its  divine 
nllcviations — should  describe  it  as  'a  load  that  lies 
heavier  than  Mount  JEtna.' '     Cheerless  indeed  it  is 

^ '  Onus  se  ^tna  graviua  dicant  su.itinere.'— Qc«o  de  Senectute. 


354  EXPOSITION   OF   ECCLESIASTES.        [CH.  XII.  8-C. 

without  religion — earthly  comforts  withering  like  the 
plants  in  the  desert — nothing  to  supply  their  place — 
leaving  one  world,  with  no  hope  or  joy  for  another. 
And  is  this  time  of  darkness  the  season  to  begin  the 
service  of  God,  which  asks  for  man's  energy  in  his 
best  estate? 

Let  us  look  then — What  resources  have  we  to  meet 
this  last  stage  of  life  ?  '  No  sun  can  dispel  the  clouds 
and  sorrows  of  old  age,  but  Christ,  who  is  the  Sun  of 
Righteousness.'^  They  roll  along  the  stormy  sky. 
Let  every  intermission  of  the  trouble  bring  in  solemn 
— active  preparation  for  the  last  great  storm — storing 
the  heart  with  such  remembrance  of  our  Creator^  as  may 
be  a  stay,  when  all  is  sinking  around  us.  The  presence 
of  the  chief  good  will  sweep  away  threatening  evil. 
"  The  hoary  head,  if  found  in  the  way  of  righteousness," 
is  indeed  "  a  crown  of  glory."  (Prov.  xvi.  31.) 

3.  In  the  day^  when  the  keepers  of  the  house  shall  tremble  ; 
and  the  strong  men  shall  bow  themselves,  and  the  grind- 
ers cease^  because  they  are  few ;  and  those  that  look 
out  of  their  windows  be  darkened.  4.  And  the  door 
shall  be  shut  in  the  streets^  when  the  sound  of  the  grind- 
ing is  loio  ;  and  he  shall  rise  up  at  the  voice  of  tlie  bird  ; 
and  all  the  daughters  of  music  shcdl  be  brought  low. 
5.  Also^  lohen  they  shall  be  afraid  of  that  which  is  high  ; 
and  fears  shall  be  in  the  way  ;  and  the  almond-tree  shall 
flourish;  and  the  grasshopper  shall  be  a  burden,  and  de- 
sire shall  fail;  because  man  goeth  to  his  long  home  ;  and 
the  mourners  go  about  the  streets.    6.  Or  ever  the  silver 

*  Bp,  Keynolds. 


oa  XII.  8-6.]        EXPOSITION   OP   BCCLESIASTES.  355 

cord  he  Loosed^  or  the  golden  howl  he  broken^  or  the 
pitcher  he  hrokcn  at  the  fountain,  or  the  wheel  hroken  at 
the  cistern. 

The  last  verse  is  a  prelude  to  this  elegant  and  figur- 
ative picture  of  old  age.  Criticism  has  wasted  much 
useless  ingenuity  in  its  explanation.  The  more  com- 
mon interpretation — apart  from  one  or  two  doubtful 
points — is  mainly  satisfactory.  Solomon  had  before 
given  a  general  view.  He  now  enters  into  particulars 
— tlie  succession  of  pains  and  discomfort,  which  usual- 
ly belong  to  this  period  of  life.  Such  a  picture  of  in- 
fuinity  I  sometimes  sinking  almost  to  the  level  of  mere 
animal  existence.  Yet  upon  this  feeble  stay  are  often 
borne  the  vast  concerns  of  eternity.  That  which  ought 
to  be  filling  the  most  vigorous  energy  of  life  is  delay- 
ed to  the  last  stage  of  an  enfeebled  habit ! 

The  figure  is  that  of  a  house — "  the  house  of  clay" — 
the  "  earthly  house  of  this  tabernacle"  (Job,  iv.  19.  2 
Cor.  V.  1) — its  gradual  dissolution — every  part  in  de- 
cay— hastening  to  ruin.  The  keepers  of  the  house  evi- 
dently represent  the  hands  and  arms  hanging  down  in 
trenmlous  weakness  "in  age" — the  time  when  our 
"  strength  faileth."  ^  The  strong  men  howing  picture 
the  legs  and  thighs — before  so  robust — now  beginning 
to  bend  under  a  burden  hitherto  carried  with  vigour. 
(Isa.  XXXV.  3.)  In  the  grinders,  we  see  the  teeth  per- 
forming the  millstone  work  for  our  food,  cutting  the 
meat,  and  breaking  it  into  small  pieces,  preparing  it 
for  the  digestion  and  turning  it  into  nourishment.   Yet 

*  See  Pa  Ixxi.  9.     Also  Zech.  viii.  4. 


356  EXPOSITION   OP   ECCLE8IASTES.       [OH.  XII.  8-ti. 

even  here,  when  the  grinders  are  few,  the  masticating 
labour  makes  the  meals  a  daily  drudgery.  Still  more 
grievous  is  the  trial,  when  they  that  look  out  of  the  win- 
dows are  darkened — a  very  common  affliction — when 
the  eyes  looking  through  the  socket  are  dim,  so  that 
they  cannot  see,  or  see  only  indistinctly.  ^  The  pros- 
pect is  a  blot — all  is  mist  and  shadow — all  pleasures 
of  reading  are  more  and  more  fading.  To  supply  this 
failure — even  the  kindly  effort  of  public  reading  is  de- 
feated by  the  dulness  of  hearing.  The  doors  are  shut 
in  the  streets.  The  opening  for  the  mutual  intercourse 
is  barred  up — and  though  unnatural  effort  may  par- 
tially open  the  door,  yet  it  is  a  poor  compensation  for 
the  easy-flowing  pleasures  of  younger  and  brighter 
days.  The  door  of  speech  as  well  as  of  hearing  is  shut 
up.  The  sound  of  the  grindiyig  is  low.  The  loss  of  the 
teeth  affects  the  speech.  ^  The  impaired  organ  sound- 
ing low  deprives  social  life  of  half  its  charms.  Early 
wakefulness  is  another  trial.  Sleep  is  no  longer  '  tired 
nature's  sweet  restorer.'  ■'  He  rises  up  at  the  noise  of 
the  bird— not  "  going  forth  to  his  work  and  to  his  la- 
bour" (Ps.  civ.  23),  but  in  feeble  weariness.  All  the 
daughters  of  music  shall  he  brought  low.  The  lungs — the 
voice — the  ear — the  organs  employed  in  the  produc- 
tion or  enjoyment  of  it  shall  he  brought  low — as  in  the 
case  of  Barzillai — utterly  incapable  of  performing  their 
functions.     '  By  these  defects  we  are  instructed  in  the 

^  S  e  Gen.  xxvii.  1.  Comp.  xlviii.  10.  1  Sam.  iii  2.  1  Kings, 
xiv.  4.     Contrast  Deut.  xxxiv.  7.     Josh.  xiv.  10,  11. 

"^  See  the  connexion  in  the  fine  description  of  Leviathan.  Job,  xlL 
14. 

*  Young. 


CH.  XII.  8-6.]        EXPOSITION   OF   ECCLESTASTES.  357 

days  of  our  youth,  to  open  all  the  doors  of  our  heart, 
to  let  Christ  in  ;  that  in  old  age  he  may  be  with  us, 
and  when  our  appetite  faileth,  he  may  sup  with  us 
(Rev.  iii.  20) ;  and  when  our  sleep  faileth,  he  may 
give  us  rest ;  and  when  all  other  delights  are  worn 
out,  a  good  conscience  may  be  a  continual  feast,  and 
may  "  give  songs  in  the  night."  ' ' 

The  picture  proceeds — marking  the  feebleness  of 
the  feet.  They  shall  he  afraid  of  that  which  is  high. 
Every  ascent — which  in  earlier  days  they  had  bounded 
with  youthful  elasticity — becomes  a  trouble.  They 
have  lost  their  enterprise.  The  fears  of  stumbling  in 
the  way  are  a  matter  of  apprehension.  "  The  hoary 
head"  is  like  an  almond-tree — covered  with  its  snow- 
white  blossoms.  ^  So  extreme  is  the  feebleness,  that — 
proverbially  speaking — the  grasshopper — even  in  its 
lightest  hop,  U  a  burden.  The  desire  faileth — even  for 
the  world  of  pleasure — in  which  Solomon  had  attempt- 
ed to  find  or  to  make  a  centre  of  rest.  (Chap,  ii.) 
"The  world  passeth  away,  and  the  lust  thereof "  (1 
John  iii.  17) — all  is  passed  away  with  the  glowing 
warmth,  or  the  vigour  of  maturity.  IIow  quickly 
does  old  age  sweep  away  the  comfort  in  them !  A 
dream !  a  dream !  Alas  I  such  a  dream  as  will  bring 
to  the  now  deluded  sleeper — the  voice  of  cutting  eter- 

'  Bp.  Reynolds. 
"^  '  The  almond-tree  is  here  a  resemblance  of  an  "  hoary  head  ;  yet 
with  this  diff'ereuce.  1.  The  altnond-tree  fioursheth  in  the  spring  ; 
"the  hoiiry  head"  in  the  winter  {»f  our  age.  2,  The  tree  flourisheth 
bei'ore  fruit :  but  the  head  flourisheth  after  it.  And  yet  it  may  indeed 
be  said,  that  '-the  ]>oary  head"  is  the  flourishing  of  the  old  man  in  the 
spring  of  another  wui'.d  of  immortality  " 


358  EXPOSITION   OF   ECCLESIASTES.        [CH.  XII.  8-0. 

nal  consciousness — "  Son,  remember !"  (Luke,  xvi.  25.) 
And  what  does  this  affecting  picture  prove  ? — man  is 
close  to  the  end  of  his  journey.  "  The  earthly  house 
of  tabernacle"  is  falling  to  pieces.  The  inhabitant  is 
on  the  brink  of  his  long  home.  ^  And  ihe  mourners  go 
about  the  streets.  The  Jewish  custom  of  public  or  hired 
mourners  was  probably  referred  to — a  mercenary, 
because  unnatural  sorrow — a  burden  indeed  to  our 
secrecies  and  sympathies.  Thus  did  they  honour 
Josiah,  who  so  well  deserved  honour  from  his  people.  * 
With  us  the  picture  is  but  too  familiar  ;  yet  still  it  is 
the  profitable  picture  in  the  streets  of  a  world  of  sorrow. 
'  Since  the  grave  is  our  longest  home,  let  our  greatest  fare 
be  to  have  that  a  home  of  rest  and  of  hope  unto  us.'  ^ 
The  imagery  of  the  next  verse — beautiful  as  it  is — 
presents  some  difficulties  in  the  interpretation.  It 
evidently  describes  the  loosing  of  the  inexplicable  bond 
of  union  between  the  body  and  soul.  Hitherto  we 
have  seen  the  gradual  wasting.  We  have  now  come 
to  the  final  struggle — the  extinction  of  the  vital  prin- 
ciple. The  figure  appears  to  be  that  of  drawing  water 
from  the  well.  Here  is  the  cord  (called  silver^  and  the 
howl — gold  for  preciousness) — the  howl  or  bucket — the 
pitcher  and  a  wheel.  As,  when  these  are  broken,  we 
can  draw  water  no  more  ;  so  when  the  vital  parts  are 
decayed,  there  is  no  hope  to  draw  life  into  the  cistern 
of  the  body.  Here  then  is  the  moment  of  death.  * 
Til  en  si  id  I  the  dust  return — 

'  See  Job,  vii.  9,  10. 

-  2  Chroii.  XXXV.  25.     Comp.  Jer.  ix.  17.     Matt.  ix.  23. 

®  Bp.  Reynolds. 

*  Bp.  lleynolds  and  Scott  agree  with  this  exposition  ;  Dr.  Wardlaw 


CH.  XII.  8-6.]         EXPOSITIOX    OF    ECCLESIASTE3.  359 

Such  are  tlie  evil  and  dark  days — the  days  of  feeble- 
ness and  trouble — the  last  stage  of  mortality — man 
sinking  under  the  infirmities  of  dissolving  nature. 
"  Their  very  strength  is  labour  and  sorrow."  (Ps.  xc. 
10.)  To  advert  again  to  an  instance  before  alluded 
to — '  I  used  to  think' — said  Sir.  W.  Scott,  in  his  last 
desolate  hours — '  a  slight  illness  was  a  luxurious  thing. . 
It  is  different  in  the  latter  stages.  The  old  post-chaise 
gets  more  shattered  at  every  turn.  Windows  will  not 
pull  up.  Doors  refuse  to  open  ;  or,  being  opened, 
will  not  shut  again.  There  is  some  new  subject  of 
complaint  every  moment.  Your  sicknesses  come  thicker 
and  thicker  ....  The  recollection  of  youth,  health, 
and  uninterrupted  power  of  activity,  neither  improved 
nor  enjoyed,  is  a  poor  stream  of  comfort.  Death  liath 
closed  the  long  dark  avenue  upon  loves  and  friend- 
ships ;  and  I  look  at  them,  as  through  the  grated  door 
of  a  burial-place,  filled  with  monuments  of  those  who 
were  once  dear  to  me,  with  no  insincere  wish,  that  it 
may  open  for  me  at  no  distant  period,  provided  such 
be  the  will  of  God.' 

Can  we  then  too  soon  provide  against  these  evil  days 
— or  ever — the  last  days  come  upon  us  in  darkness  ? 
Is  it  time  to  begin  the  service  of  God,  when  we  have 
scarcely  power  to  serve  ourselves  ?  *     Have  we  a  heart 

elaborately  deacribes  the  anatomy  of  the  picture.  But  Mr.  Holden 
considers  it  to  be  •  the  sole  intention  of  the-writer  to  describe  tlie  ces- 
sation of  those  animal  functions  which  are  observable  to  every  beholder.' 
He  remarks,  that  medical  knowledge,  from  the  want  of  the  practice  of 
dissection  among  the  Greeks,  could  not  have  shown  the  eQ'ect  of  age 
on  the  human  constitution  with  anatomical  accuracy.— /7i  loco,  and 
Preliminary  Dissertation,  sect.  v.  *  Bp.  Patrick. 


360  EXPOSITION    OF   ECCLESIASTES.        [CH  XII.  8-6. 

to  give — a  heart  glowing  with  the  first  love — with  the 
freshness  of  the  morning  dew  ?  Oh  !  let  it  be  given 
to  Him,  who  claims  it  as  the  purchase  of  his  bloud — as 
his  inalienable  property — an  acceptable  sacrifice  for 
his  service.  He  loveth— -not  only  '■  a  cheerful,"  but 
an  early  "  giver."  He  gives  himself — an  unspeakable 
portion! — to  them  who  give  themselves  to  him.  If 
ever  the  cord  he  loosed^  bind  the  exhortation  upon  thy 
heart.  Remember  now — thy  Creator — in  thy  best  days 
—the  days  of  thy  youth.  Many  have  remembered  too 
late — none  too  soon.  It  is  the  work  of  the  whole  man 
— of  the  whole  life. 

We  have  spoken  of  the  darkness  and  infirmities  of 
old  age,  as  if  it  were  a  mass  of  infirmity.  We  must 
not  forget,  however,  that  it  is  often  a  season  of  cheer- 
ful serenity.  The  treatise  of  the  heathen  philosopher 
is  read  with  lively,  and  not  unprofitable  interest.  ' 
Physical  energy  often  melts  down  into  sources  of  quiet 
and  enduring  happiness.  The  silver  cord  is  loosed  so 
gently  and  so  gradually,  that  little  strain  is  felt.  But 
more  or  less  of  this  infirmity  is  felt  in  the  ordinary 
course  of  life.  And  the  wise  man  naturally  gives  the 
general  course,  rather  than  the  exceptional  cases. 

Abundant  above  all  thought  is  the  compensation, 
when  the  youthful  remembrance  has  been  heartily  culti- 
vated. The  God  remembered  in  youth  will  be  the 
Friend  of  old  age.  The  prayer  of  one,  who  had  grown 
old  in  this  remembrance,  is  a  confidence  that  can  never 
be  disappointed — "  0  God,  thou  hast  taught  me  from 

^  Cicero  Dc  Senectute— the  person  of  Cato  described  in  what  Witsius 
stamps,  aureo  Ubello, 


OH.  XII.  7.]  EXPOSITION   OP   ECCLESIASTES.  361 

ray  youth  ;  and  hitherto  have  I  declared  thy  wondrous 
works.     Now  also,  when  I  am  old  and  grey-headed, 

0  God,  forsake  me  not."  (Ps  Ixxi.  17,  18.)  And  is 
not  this  promise  the  sure  ground  of  confidence^the 
unfailing  answer  to  prayer  ?     "  Even  to  your  old  age 

1  am  he  ;  and  to  hoar  hairs  will  I  carry  you  ;  I  have 
made,  and  I  will  bear  ;  even  I  will  carry,  and  will 
deliver  you."  (Isa.  xlv.  3,  4.)  What  was  the  good 
old  age  of  Abraham,  ^  Simeon,  and  those  like-minded 
with  him  ?  It  was  the  sun  breaking  through  the  dark 
cloud — the  entrance  into  eternal  rest.  And  for  our- 
selves in  the  same  spirit — '  When  one  sight  after 
another  fades  away  from  your  darkened  eyes,  look 
much  more  to  Jesus.  For  if  he  be  your  joy,  your 
hope,  your  life ;  the  faster  you  are  clothed  with  the 
snows  of  age,  the  sooner  will  you  renew  your  youth  in 
the  realms  of  immortality.'  ^  As  an  eminent  dying 
Christian  observed,  '  The  golden  chain,  which  binds 
the  believer's  heart  to  heaven,  is  waxing  stronger.  Its 
links  are  growing  more  firm  and  massive.  All  the 
powers  of  hell  will  not  prevail  to  break  them.' ' 

7.   Then  shall  the  dust  return  to  the  earth  as  it  was ;  and 
the  spirit  shaU  return  unto  Ood  who  gave  it. 

Here  is  the  end  of  our  earthly  history — all  the  ves- 
sels broken  up — man  in  the  stillness  of  death.  A  deep 
tmd  solemn  sorrow  to  those  left  behind  1  Who  can 
forbear  the  pang  of  inexpressible  tenderness,  even 
when  life  had  long  been  burdensome,  and  exhausted 

^  See  Gen.  xv.  15;  xxv.  8.      Comp.  1  Chron.  xxix.  28.  Job,  v.  26. 
^  Hamilton,  26.  Led.  xix.  '  Memoir  of  Rev.  JV.  H.  Bewitson. 

16 


362  EXPOSITION   OP   ECCLESIASTES.  [OH.  XII.  7. 

age  worn  out  in  weariness  ?  Old  age  we  may  never 
see — nor  the  dark  and  evil  days^  which  are  the  harbin- 
ger of  it.  But  whether  or  not — here  is  the  winding 
up  of  all.  Death  is  here.  But  what  is  it  after  death  ? 
— what  when  the  last  breath — the  last  pulsation  shall 
have  gently  died  away?  The  two  parts — ^body  and 
soul — that  unite  to  form  that  wondrous  workmanship 
— man,  are  now  separated.  All  connexion  with  earth 
is  passed.  Each  finds  his  long  home.  Both  are  linked 
with  eternity. 

The  home  of  the  body  is  whence  it  first  came.  "  The 
Lord  God  formed  man  of  the  dust  of  the  ground." 
(Gen.  ii.  7.)  Poor,  mean  material !  Yet,  till  sin  came 
into  the  world,  it  was  immortality.  Sin  brought  the  sen- 
tence of  death — "  Dust  thou  art ;  and  unto  dust  shalt 
thou  return."  (Gen.  iii.  19.)  This  sentence  stands  in 
full  force.  "  Thou  takest  away  their  breath,  they  die, 
and  return  to  their  dust.  His  breath  goeth  forth  ;  he 
returneth  to  his  earth."     (Ps.  civ.  29  ;  cxlvi.  4.) 

Yet  it  returns  to  the  earth — not  to  waste — not  to  be 
scattered  and  lost.  There  will  be  a  reunion — for 
happiness  or  for  misery — and  that  for  eternity.  Mean- 
while how  precious  the  thought,  in  committing  our  be- 
loved ones  to  the  earth,  and  every  particle  of  the  re- 
deemed dust  is  under  charge — in  safe  keeping — under 
faithful  guardianship  !  Not  an  atom  of  it  can  perish. 
Hear  the  acknowledgment  of  the  charge — "  This  is  the 
Father's  will  which  hath  sent  me,  that  of  all  which  he 
hath  given  me  I  should  lose  nothing,  but  should  raise 
it  up  again  at  the  last  day !  "  '     How  can  this  be  ?     The 

*  John,  vi.  40  —not  none,  but  nothing. 


OH.  XII.  7.]  EXPOSITION  OF   ECCLESIASTES.  363 

Omnipotence  of  the  Redeemer  ^  answers  every  objection 
of  reason,  and  subdues  it  to  the  reverence  and  simplic- 
ity of  faith.  It  must  be  so,  because  he  hath  told  it,  and 
pledged  it.  When  he  comes,  he  will  give  account  of 
his  charge.  Every  atom  will  be  brought  out  united  to 
liis  transfigured  glory  ;  death  nor  hell  can  never  make 
void  the  interest  in  "  our  adoption  " — to  wit — "  the  " 
complete  "  redemption  of  the  body."  (Rom.  viii.  23  ; 
Comp.  Isa.  XXV.  8.)  But  the  spirit,  who  can  tell  what 
it  is,  and  what  is  its  destiny  ?  God  gave  it,  when  he 
"  breathed  into  his  nostrils  the  breath  of  life,  and  man 
became  a  living  soul."  (Gen.  ii.  7  ;  Comp.  Job, 
xxxiii.  4.)  This  is  the  Divine  testimony  :  '  The  body 
indeed  is  the  gift  of  God — but  not  the  breath  of  God. 
It  is  not  such  an  immediate  gift  of  God  as  the  soul  is. 
AVhen  the  body  of  man  was  made  at  first,  God  took 
the  dust  of  the  earth,  and  formed  his  body  out  of  it. 
But  when  he  gave  him  a  soul,  he  breathed  that  from 
himself.  It  was  an  immediate  effect  of  God's  power, 
not  dealing  with,  nor  working  upon  any  pre-existing 
matter.  The  spirit  or  soul  of  man  is  purely  of  God — 
solely  of  God.' ' 

What  tlien  is  the  end  of  all  ?  Each  part  of  man  re- 
turns to  his  original  source — his  body  to  the  earth  as  it 
tvas  ;  the  spirit — to  God  of  whom  it  is,  and  who  gave  it. 
And  where  now  is  tlie  spirit  found  ?  In  unconscious 
slumber  of  the  grave?  Far  from  it.  It  returns  to 
Ood — home  whence  it  came — to  "  the  Father  of  spirits," 
who  claims  it  for  himself. '  The  body  sleeps  as  the 
earnest  of  awaking  again.     But  tlie  soul  is  in  conscious 

^  See  Phil.  iii.  21.  '  Caryl  on  Job,  xx.xiii.  4. 

'  See  Ezek.  xviii.  4.     Comp.  Num.  xvi.  22.  Heb.  xii.  9. 


364  EXPOSITION   OF    ECCLESIA8TES.  [OH.  Xli.  7. 

immortality.  The  God  of  Moses  was  the  God  of  the 
Patriarchs  long  departed.  But  we  are  emphatically 
told,  that  he  is  "  not  the  God  of  the  dead,  but  of  the 
living  ;  for  all  live  to  him."  (Luke,  xx.  37,  38.) 
* "  This  day  shalt  thou  be  with  me  in  Paradise "  (lb. 
xxiii.  43),  said  our  Lord  to  the  malefactor,  who  was 
dying  at  his  side.  And  in  what  state  there  ?  Sense- 
less and  lifeless  ?  No  :  alive  to  its  glories  ;  trans- 
ported with  its  blessedness.  And  when  Paul  thought 
of  being  "  absent  from  the  body,"  what  did  he  connect 
with  this  absence  ?  What  did  he  look  upon  as  its  im- 
mediate and  necessary  consequence  ?  He  knew  that 
he  should  be  "  found  with  the  Lord."  ' '  (2  Cor.  v.  6-8.) 
In  this  sure  confidence  of  waking  consciousness  did 
the  Divine  Saviour  yield  his  returning  spirit  into  his 
Father's  hands.  (Luke,  xxiii.  46.)  In  the  same  confi- 
dence did  he  receive  the  spirit  of  his  first  martyr  fall- 
ing asleep  in  him.  (Acts,  vii.  59,  60.)  There  had 
indeed  been  a  mist  upon  eternity.  But  the  rays  were 
bright  enough  to  shine  in  the  cloudy  sky,  and  as  here, 
to  cheer  the  darker  dispensation  with  joyous  light. 
The  life  to  come  was  not,  therefore,  an  unconscious 
world,  not  a  world  of  sleep,  nor  the  promises  of  it  a 
golden  dream.  As  the  philosopher,  adverting  to  the 
dark  clouds  seen  at  early  dawn,  fringed  with  gold  by 
the  sun,  remarks — '  They  may  serve  as  an  image  of  the 
hopes  of  immortality  derived  from  Revelation.  For 
we  are  sure,  from  the  light  reflected  on  those  clouds, 
that  the  lands  below  us  are  in  the  brightest  sunshine.'"' 

'  Bradley's  Sermons,  vol.  iii.  p.  246. 
®  Sir  Humphry  Davy's  Coiuolations  in  Travel. 


CH.  XII.  8.]  EXPOSITION   OF    ECCLESIASTES.  365 

Yet  the  spirit's  homeward  return  is  for  no  indifferent 
end.  It  was  sent  here  to  glorify  God.  It  return.'^  to 
God  to  give  an  account  of  the  great  end  proposed. 
The  return  to  God  is  not  always  "  the  blessed  hope." 
(Tit.  ii.  13.)  It  conducted  the  rich  man  to  the  immor- 
tality of  torment.  It  brought  Lazarus  into  Abraham's 
bosom.  (Luke,  xvi.  22-25.)  Oh !  let  the  Reader  and 
Writer  ponder  it  with  solemn  anxiety.  Where  will 
my  return  homeward  to  my  God  fix  me  for  eternity — 
among  the  lost  to  share  their  despairing  wail,  or  among 
the  redeemed  to  tune  my  golden  harp  to  their  trium- 
phal songs  ?  "  There  is  but  a  step  between  us  and 
death."  (1  Sam.  xx.  3.)  This  step — this  great  step — 
this  step  of  transition  from  time  into  eternity — oh ! 
let  it  not  be  taken  without  a  God — a  Guide — a  Saviour. 
If  life  has  been  thrown  away  in  wasteful  folly — how 
awful  the  guilt — how  imminent  the  danger — of  throwing 
away  eternity  with  it !  "  Turn  ye,  turn  ye,"  is  the 
voice  of  your  pleading  God.  "Why  will  ye  die?" 
(Ezek.  xxxiii.  11.) 

8.    Vanity  of  vanities^  saith  the  Preachei\  all  is  vanity. 

The  Preacher  (so  he  calls  himself  three  times  in 
these  verses)  has  now  concluded  his  subject.  He  had 
begun  with  this  statement  as  his  text.  (Chap.  i.  2.) 
The  whole  book  may  be  considered  as  the  material 
and  substance  of  his  sermon,  worked  out  with  a  large 
variety  of  illustrations  and  proofs.  He  is  now  shut- 
ting up  his  discourse  ;  and  how  can  he  do  it  so  impres- 
sively, as  by  leaving  his  text  as  his  last  word  of  de- 
monstration ?     He  '  took  an  inventory  of  the  world, 


366  EXPOSITION   OF   ECCLESIASTES.  [CII.  XII.  8. 

and  all  the  best  things  in  it.  He  cast  up  the  account ; 
and  the  sum  total  is  vanity.'  ^  He  had  now  brought  us 
to  the  universal  terminus  ;  and  now  looking  back— 
what  is  the  prospect  before  him  and  around  him  but 
one  mass  of  vanity  f  If  this  world  be  indeed  our  all, 
what  is  it  ?  The  veil  of  fascinating  delusion  is  torn 
from  us.  The  emptiness  of  all  earthly  pleasure — we 
cannot  deny  it.  It  is  the  complaint  of  bitter  disap- 
pointment— all  is  vanity.  Where  is  the  ground  for  sat- 
isfaction ?  Take  away  the  home  and  confidence  for 
eternity — all  is  poor  indeed — not  only  illusion,  but 
tasteless  to  the  last  degree.  Oh  I  let  the  cry  be — '  Put 
me  not  off  with  such  trifles.'  Let  me  not  wrap  my 
heart  in  these  wretched  objects  of  vanity.  The  Chris- 
tian can  find  no  interest  here,  simple  because  his  great 
objects  connected  with  eternity  fill  up  every  vacuum 
with  solid  satisfaction.  And  what  at  the  end?  If 
nothing  else,  we  can  lift  up  our  head  in  the  dying  hour 
with  gladness — "I  know  whom  I  have  believed." 
(2  Tim.  i.  12.) 

But  is  the  Preacher's  sermon  only  fitting  for  the  gay 
and  thoughtless  ?  Is  it  only  for  those  whose  best  and 
most  glowing  affections  are  centred  in  the  world,  and 
whose  stamp  of  character  is — "  lovers  of  pleasure  more 
than  lovers  of  God?"  (lb.  iii.  4.)  Let  the  most 
eminent  saint  of  God  look  to  it.  Let  him  carefully 
search  the  heart,  and  see  whether  the  world  is  not 
loved  in  its  liidden  secrecies  more  tlian  is  good  for  his 
soul.  Let  him  see,  whether  it  is  not  the  real  danger — 
the  world  living  in  us — not  we  in  the  world.     Oh  I  do 

*  Bp.  Home. 


CH.XII.8.]  EXPOSITION   OP   ECCLESIASTES.  367 

we  not  all  need  deeper  apprehensions  of  its  vanity 
even  at  its  best  show,  and  brighter  enjoyment  of  the 
substantial  portion  contrasted  with  it  ?  It  surely  was 
not  without  just  cause  and  reason  that  the  beloved 
Apostle  was  directed  to  warn — not  the  ungodly  and 
dissipated — but  the  "  little  children — the  young  men  " 
— nay  even  "  the  fathers  "  in  the  Church.  "  Love  not 
the  world,  nor  the  things  that  are  in  the  world." 
What !  they  who  had  known  their  "  sins  to  be  for- 
given " — who  had  "  overcome  the  wicked  one  " — nay 
— who  have  been  maturing  in  the  knowledge  of  God 
and  his  Christ — do  they  need  the  warning  ?  Who  in 
the  Church  that  knows  his  own  heart,  but  will  bear 
testimony  to  the  need,  in  deep  and  humbling  convic- 
tion ?  For  have  we  not  each  a  world  of  our  own 
— an  inner  as  well  as  an  outer  world,  entwining 
itself  in  a  countless  variety  of  ways  with  our  tendcrest 
heart-strings  ?  Surely  we  have  advanced  only  a  step 
— if  indeed  so  much — in  the  course  of  non-conformity, 
when  we  have  turned  away  from  the  outward  show,  or 
when  we  have  failed  to  see  upon  our  own  world  the 
stamp — Yanity  of  vanities — all  is  vanity.  Shall  we  not 
then  value  the  prayerful  application  of  this  book  of 
Scripture  to  our  hearts?  For  how  graphic  is  the 
representation  of  "  all  that  is  in  the  world" — with  the 
clear  mark,  that  it  "  is  not  of  the  Father,  but  is  of  the 
world  " — with  the  manifest  proof  before  our  eyes — 
that  it  "passeth  away,  and  the  lust  thereof" — and 
with  the  bright  contrast  of  the  Christian's  substance 
for  eternity — "  He  that  doeth  the  will  of  God  abideth 
for  ever  I  "    (1  John,  ii.  12-17.) 

The  Christian  substance  is  indeed  a  fine  contrast  with 


368  EXPOSITION   OF   ECCLESIASTES.  [CH.  XII.  9. 

vanity — the  real  with  the  unreal. — '  The  more  I  exag- 
gerate ' — writes  the  saintly  Martyn — '  these  ideal  joys, 
the  more  do  I  treasure  up  subjects  of  woe.  0  what 
vanity  has  God  written  upon  all  things  under  the  sun ! 
Adored  be  the  never-failing  mercy  of  God !  He  has 
made  my  happiness  to  depend — not  on  the  uncertain 
connexions  of  this  life,  but  upon  his  own  most  blessed 
self — a  portion  that  never  failethJ  '  '  My  God  ' — ex- 
claimed the  holy  Baxter — breathing  after  this  soul- 
satisfying  portion — '  in  thee  I  expect  my  true  felicity 
and  content.  To  know  thee,  and  love  thee,  and  de- 
light in  thee,  must  be  my  blessedness,  or  I  must  have 
none.  The  little  tastes  of  this  sweetness  which  my 
thirsty  soul  hath  had,  do  tell  me  that  there  is  no  other 
real  joy.  He  dreameth,  who  doth  not  live  to  thee.  Oh  ! 
let  me  have  no  other  portion,  no  reason — no  love — no 
life — but  what  is  devoted  to  thee,  employed  on  thee, 
and  for  thee  here,  and  shall  be  perfect  in  thee — the 
only  perfect,  final  object  for  evermore.'  "^ 

9.  And^  moreover,  because  the  Preacher  was  luise,  Jie  still 
taught  the  people  knowledge  ;  yea,  he  gave  good  Jieed, 
and  sought  out,  and  set  in  order  many  proverbs. 

Ere  the  Preacher  shuts  up,  he  adds  a  few  words  con- 
cerning himself,  calculated  to  give  weight  and  au- 
thority to  his  sentence.  His  ivisdom  was  the  special 
gift  of  God  (1  Kings,  iii.  5-12) — a  special  talent  for 
his  people.  How  could  he  forbear  the  diligent  use  of 
it,  as  the  only  reparation  lie  could  make  to  them  for 

*  Life,  chap.  v.     Journal,  Oct.  1806. 
*  Reasons  of  Christian  Religion,  chap.  xii. 


CH.  XII.9.]  EXPOSITION   OF   ECCLESIASTES.  369 

the  sad  misuse  of  it,  when  for  a  time  "  the  light  that 
was  in  him  was  darkness,"  and  we  had  been  left  to 
mourn — "  how  great  is  that  darkness  ?  "  (Matt.  vi.  23.) 
Now,  therefore,  the  more  toise  he  was,  the  more  ready- 
was  he  stUl — to  the  end — to  teach  the  people  hioiuledge. 
Physical  science  in  all  its  diversified  branches  might 
have  formed  the  matter  of  his  teaching.^  But  this  was 
not  his  object — certainly  not  his  main  object — though 
to  the  eyes  of  many  doubtless  it  would  have  been  the 
more  desirable  one.  That  which  attracted  the  Royal 
stranger's  interest  was  "his  wisdom  concerning  the 
name  of  the  Lord "  ^ — the  knowledge  and  service  of 
God.  To  this  he  applied  himself  under  Divine  In- 
spiration with  unwearied  energy.  He  was  not  negli- 
gent in  exercising  the  wisdom  already  attained.  Never 
did  he  indolently  rest  in  the  discoveries  of  those  who 
had  gone  before  him.  Nor  did  he  write  at  random, 
but  he  took  pains  in  laborious  study — giving  good  heed, 
and  seeking  out  all  that  was  true  and  profitable.  One 
exercise  seemed  specially  to  have  interested  him — set- 
ting in  order  many  proverbs.  And  here,  probably,  was 
the  completion  of  that  book  (with  the  exception  of 
chap,  xxv.-xxxi.) — such  a  storehouse  of  practical  wis- 
dom— so  deep  in  the  knowledge  of  the  heart — so  ac- 
curate in  the  observation  of  human  life — "  the  Proverbs 
of  Solomon — the  son  of  David — King  of  Israel." ' 

Thus,  indeed,  ministers  must  be  men  of  store  (Matt, 
xiii.  52),  and  men  of  distributive  activity,  if  they  would 
"  make  full  proof  of  their  ministry."   (2  Tim.  iv.  5.) 

'  See  1  Kings,  iv,  29-33.  ^  lb.  x.  L 

'  Prov.  i.  1.     See  Scott's  Preface  to  Proverbs. 

16^ 


370  EXPOSITION   OF  ECCLESIASTES.         [CH.  XII.  10. 

When  their  exercises  are  (as  an  old  writer  expresses 
it)  '  not  the  children  of  their  brain,  but  the  travail  of 
their  soul/^  God  puts  honour  upon  such  faithful  and 
diligent  workmen,  and  will  let  none  of  their  words  fall 
to  the  ground.  Whatever  be  our  station  in  the  Church 
• — Oh !  let  it  not  be  forgotten — that — to  be  fitted  for 
mutual  helpfulness,  there  must  be  a  "  rich  indwelling 
treasure  of  the  word  of  Christ."  (Col.  iii.  16.)  Have 
we  not  discovered  how  largely  we  enrich  ourselves,  in 
the  very  exercise  of  distributing  our  treasure  to  the 
Church?  'As  the  widow's  oil  increased,  not  in  the 
vessel,  but  by  pouring  out — and  as  the  barley-bread  in 
the  gospel  multiplied,  not  in  the  whole  loaf,  but  by 
breaking  and  distributing — and  as  the  grain  bringeth 
increase,  not  when  it  lieth  on  a  heap  in  the  garner,  but 
by  scattering  upon  the  land  ;  so  are  these  spiritual 
graces  best  improved,  not  by  keeping  them  together, 
but  by  distributing  them  abroad.  The  talent  gather- 
eth  nothing  in  the  napkin,  unless  it  be  rust  and  canker  ; 
but  travelling  in  the  bank,  beside  the  good  it  doth  as 
it  passeth  to  and  fro,  it  ever  returneth  home  with  in- 


10.  The  Preacher  sought  to  find  out  acceptable  words : 
and  that  tvhich  tvas  ivritten  was  upynght — even  words 
of  truth. 

Here  was  his  wisdom — seeking  to  find  out  acceptable 
words !  Think  of  the  great  moment  belonging  to 
them — of  the  great  care  to  seek  and  find  tJiem  out— 

'  Swinnocks's  Good  Wish  about  the  Galling  of  a  Minister. 
^  JBp.  Sanderson's  Scnnm  on  1  Cor.  xii.  7. 


CH.XII.10.]         EXPOSITION   OP   ECCLESIASTES.  371 

like  the  pearls  in  the  ocean.  They  were  not  men- 
pleasing  words — not  flattering  words  of  vanity,  but 
such  as  find  an  easy  access  to  the  heart — "  pleasing 
our  neighbour  for  his  good  unto  edification."  (Rom.  xv. 
2.)  The  most  considerate  human  wisdom  can  never 
make  the  humbling  truth  of  God  acceptable  to  the 
natural  heart.'  Yet  crude  and  revolting  statements 
may  add  needlessly  and  hurtfully  to  the  ofi'ence.  Mr. 
Cecil  wisely  remarked — *  It  is  a  foolish  project  to 
avoid  giving  offence.  But  it  is  our  duty  to  avoid  giving 
umwcessary  offence.^  ^  Good  taste  should  be  connected 
with  good  things  ;  and  the  word  is  not  less  faithfully 
spoken,  because  it  is  "  more  fitly  spoken."  (Prov.  xv. 
23  ;  XXV.  11.)  To  seek  to  he  acceptable — is  by  no  means 
inconsistent  with  faithfulness.  Christian  consideration 
directs  us  carefully  to  distribute  unpalatable  truth  in 
all  the  sweetness  of  persuasion  and  sympathy.  We 
have  the  Preacher's  warrant  for  this.  Look  but  at 
the  very  outside — the  shell  of  the  letter — and  we  must 
grant  that  the  Preacher  hath  found  out  pleasant  words. 
*  The  nine  first  chapters  of  Proverbs  are  a  fine  speci- 
men of  this  wise  teaching — such  love  combined  with 
Divine  authority  and  ministerial  faithfulness  !  In  doc- 
trine let  us  shew  uncorruptness — in  mode  acceptable- 
ness ;  like  our  Heavenly  Master,  regarding — not  so 
much  what  we  are  able  to  speak,  but  what  our  people 
are  able  to  hear.' " 

But  here  lies  the  grand  responsibility — that  the  su- 
avity of  the  mode  be  never  without  the  boldness  of  the 

^  See  1  Cor.  ii.  14,     Corap.  Isa.  xxx.  10. 

'  See  his  Utmams — a  rich  storeliouse  of  practical  wisdom. 

•  Author's  Ctrisiian  Minuilri/,  Part  iv.  chap.  vi.  sect.  ii. 


372  EXPOSITION   OF   ECCLESIASTES.         [CH.  XII.  10. 

matter.  Let  the  Preacher  be  sure  that  his  dcceptabh 
words — whether  written  or  spoken — are  upright^ — 
eve7i  words  of  truth.  Great  indeed  is  the  danger  of 
adulterating  the  Grospel  in  the  well-intentioned  at- 
tempt to  commend  it  more  widely.  A  self-deceiving 
delusion  indeed ! — to  deprive  it  of  its  saving  power. 
And  happy,  indeed,  is  it  for  ministers  to  have  the 
humble  "  rejoicing  testimony  of  their  consciences  " — 
"  We  are  not  as  many,  which  corrupt  the  word  of 
Grod  ;  but  as  of  sincerity ;  but  as  of  God,  in  the  sight 
of  God  speak  we  in  Christ.  By  manifestation  of  the 
truth,  commending  ourselves  to  every  man's  conscience 
in  the  sight  of  God."  (2  Cor.  ii.  17  ;  iv.  2.) 

But  let  us  look  to  it  in  our  familiar  Christian  in- 
tercourse. Oh  !  we  have  great  need  of  unceasing  godly 
exercise.  Be  sure  that  the  ivords  of  truth — not  of  man's 
wisdom — are  the  weapons  for  conviction.  Beware 
lest  Christian  accommodation  descend  to  rational  con- 
trivance. Zeal  for  the  souls  of  our  fellow-men  must 
be  "  according  to  knowledge,"  holy  simplicity,  and  up- 
rightness— not  colouring  but  truth — not  disputing,  but 
leaving  upon  the  conscience  the  plain  testimony.  To 
live  near  to  God,  while  we  are  walking  before  men,  is 
a  Divine  reality.  Hence  flows  the  power  to  deal  out 
ivords  of  delight  (marg.) — in  singleness  of  aim  and  ob- 
ject. Think  of  the  power  and  weight  of  a  kind  word, 
as  one  of  old — a  Great  Master  of  these  words — could 
testify — "  Even  as  I  please  all  men  in  all  things — not 
seeking  mine  own  profit,  but  the  profit  of  many,  that 
they  may  be  saved."  (1  Cor.  x.  33.) 


^  See  Prov.  viii.  8. 


I 


CH.  XII.ll.]  EXPOSITION   OF   ECCLESIASTES.  87H 

11.  Tlie  words  of  the  ivise  are  as  goads,  and  as  nails 
fastened  by  the  masters  of  assemblies,  tohich  are  giv- 
en from  one  shepherd. 

What  are  these  loords  of  the  wise?  They  are  no 
liglit  words.  They  cannot  be  the  maxims  of  human  wis- 
dom, because — unlike  these  multifarious  tossings — they 
are  given  from  One  Source.  This  Source  is  He,  '  on 
wliom  all  of  us  ought  to  depend  and  stay — the  Ever- 
lasting Son  of  God — the  Church's  Chief  and  Supreme 
SliepherdJ  ^  They  must  therefore  be  his  words — 'Here- 
by then  is  marked  the  Divine  Inspiration  of  the  Holy 
Scriptures  delivered  by  Inspiration  unto  the  penmen 
thereof  for  the  use  of  the  Church— the  Spirit  of  God 
being  in  those  that  wrote  them.'  ^  They  are  his  words, 
and  they  come  from  him.  They  are  not  therefore  only 
partly  Inspired — and  therefore  onlj  partly  the  word  of 
God.  But  it  is  the  SJiepJierd  breathing  his  own  mind 
into  the  mind  of  his  several  penmen  ;  thus  preserving 
the  Revelation  contained  therein  from  all  possibility 
of  error  ; — and  bringing  out  for  our  repose  an  unfal- 
tering testimony  and  an  infallible  appeal. 

Though  the  Masters,  through  whom  tlie  word  is  given, 
are  many,  the  authority  is  the  One  Shepherd.  The 
Propliets — Apostles — Preachers — Ministers  of  all  ages 
— of  all  degrees — are  separated  as  the  Masters  of  as- 
semblies directing  the  service,  and  stirring  up  the  affec- 
tions of  the  assemblies,  and  upholding  the  visible  glory 
of  the  Great  Head  and  King  in  his  Church.  And 
how  striking  is  the  sight— each  of  these  Masters  re- 

*  Serran  and  Diodati.  '  Bp.  Reynolds. 


374  EXPOSITION   OF   ECCLESIASTES.         [CH.  XII.  11. 

ceiving  his  Authority  from  the  One  Shepherd — all  act- 
ing by  his  Authority — all,  serving  in  dependence  upon 
his  promised  grace  and  blessing.^ 

Solomon  illustrates  the  power  of  tlie  toords  of  the 
wise  by  goads — so  needful  to  urge  on  the  sluggish 
oxen  in  their  forward  pace — turning  neither  to  the 
right  hand  nor  to  the  left.  And  who  of  us  does  not 
need  the  goad  ?  Slumbering  as  we  are  in  cold  formal- 
ity— hearing  the  word,  as  if  we  heard  it  not — what  a 
mercy  is  it  to  feel  the  piercing  point  of  the  goad,^  ex- 
perimentally to  know  the  "  Scripture  as  profitable  for 
reproof"  (2Tim.  iii.  16) — awakening — alarming — stir- 
ring up  the  cry  of  anxious  distress,  "  Wliat  shall  we 
do  ?  "  (Acts,  ii.  3*7.)  Is  it  not  fearful  to  be  under  the 
power  of  the  word,  and  yet  to  continue  so  insensible  ? 
as  if  the  goad  just  touched  the  skin,  and  did  not  pene- 
trate the  heart  ? 

'  Tliere  is  some  difficulty  in  the  translation  of  the  words— Masters 
of  assemblies.  Our  own  version  has  warranted  authority.  But  we  may 
advert  to  Holdeu's  translation  — 7'/ie  Masters  of  Colledions  (an  Hebraism 
for  collectors),  those  who  collected  and  set  in  order  the  words  of  the  wise 
— the  sayings  of  men  divinely  insipived,  given  from  One  Source.  See  Prov. 
xx.v.  1.  This  gives  some  idea  of  the  mode,  in  which  the  sacred  canon 
was  gradually  formed.  Whitaker  gives  a  curious  discussion  with  the 
Jesuit — who  produced  the  text  in  proof  of  the  Pope's  authority  in 
matters  of  faith  as  'the  Priest  of  the  New  Testament.' — Disputations  on 
Scripture,  pp.  422,  423.     See  also  Lorin  in  loco. 

^ '  This'— as  an  annotator  on  Bp.  Lowth  remarks— 'is  one  of  the 
germinate  proverbs  (or  those  that  contain  a  double  image),  and  re- 
quires a  different  mode  of  interpretation  for  the  two  images,  as  having 
nothing  coalescent  in  their  nature.  It  is  the  property  of  a  proverb  to 
prick  sharply,  and  hold  firmly.  The  first  idea  is  included  in  the  image 
of  a,  goad,  the  latter  in  the  nail— deeply,  and  therefore  firmly,  ■  driven.' 
— Loci,  on  Hebrew  Poetry,  xxiv.  note  S.  H   (Henley). 


CH.XII.  12.]         EXPOSITION  OF  ECCLESIASTES.  375 

The  nails  also  form  the  Shepherd's  furniture  io  fast- 
en his  tent  to  the  ground,  and  to  make  tlie  sheepfold 
thoroughly  secure,  not  less  are  they  needed  by  us.  If 
the  smart  of  the  goad  is  felt ;  yet  how  slight  and  tran- 
sient !  We  want  the  fastening  impression — the  nails 
driven  home  to  the  conscience — a  steady  Divine  influ- 
ence fixing  our  hearts  in  the  ways  and  service  of  God. 
We  want  such  truth  as  is  commonly  found  in  affliction 
— or  in  the  exercise  of  deep  mental  conflict — sucli  as. 
maintains  an  enduring  impression  to  the  very  end  of 
life.  This  is  truth  fixed — not  as  a  sound  of  words,  but 
as  an  instrument  of  life.  Christian  !  Do  not  you  real- 
ize the  immense  moment  and  value  of  this  fixing  work  ? 
Every  atom  of  truth  is  worth  a  mountain  of  gold.  If 
from  want  of  care  it  slips  away,'  how  eagerly  does  the 
ever- watchful  enemy  fill  up  the  vacuum  with  his  seven- 
fold deadly  poison  !  (Matt.  xii.  45.)  Truth  sliglitingly 
valued  is  easily  lost,  and  unspeakably  fearful  is  the 
loss!  When  we  cease  to  value  trufii,  we  are  already 
in  the  atmosphere  of  error.  0  my  God  I  bind  upon 
my  heart  these  coords  of  the  loise.  Let  me  bow  to 
their  authority  with  the  reverence  of  undisputing  faith, 
and  with  the  grateful  acknowledgment  of  ready  and 
unreserved  obedience.  Let  the  Bible  satisfy  me  in  all 
my  disputations. 

12.  And  further,  by  these,  my  son,  be  admonished  ;  of 
mxiking  many  books  there  is  no  end  ;  and  much  study  is 
a  weariness  of  the  flesh. 

^  See  the  same  idea  under  a  different  figure,  Heb.  iL  1,  water  run- 
ning  out. 


376  EXPOSITION   OF   ECCLESIASTES.         [CH.  XII.  12. 

One  more  last  word,  ere  the  PreacJier  sums  up — ad- 
dressing the  reader  as  his  own  son,  and  pouring  out  to 
him  the  yearnings  of  an  affectionate  heart,  like  the 
aged  apostle  in  his  many  loving  exhortations  to  the 
Christian  disciples — My  little  children^ — ^By  these  words 
of  the  wise,  spoken  by  the  Holy  Ghost '  ^ — By  these,  my 
son,  he  admonished.  Take  them  as  thy  most  valuable 
monitors — "  the  men  of  thy  counsel "  (Ps.  cxix.  24, 
marg.)  given  from  the  one  SJwpherd,  "  that  the  man  of 
God  may  be  perfect,  thoroughly  furnished  unto  all 
good  works."  (2  Tim.  iii.  17.)  To  be  wise  without 
this  light  is  to  be  altogether  foolish.  I  might  have 
written  more.  The  subject  is  inexhaustible. — Of  mak- 
ing hooks  there  is  no  end. — Let  this  suffice. 

The  mass  of  books  accumulating  is  the  best  com- 
ment upon  this  verse.  How  many  of  them  are  utterly 
worthless !  How  small  a  proportion  even  of  what  is 
valuable  can  be  read  by  one  man !  How  many,  writ- 
ten with  much  labour,  are,  probably,  never  read  at  all ! 

"iVb  end  is  there  of  making,"  and  often  "  wearisome  to 
the  flesh  is  the  study  of  them."  '  Weariness  to  the  body 
without  any  satisfaction  to  the  soul.  Therefore  let 
these  words,  so  few,  and  yet  so  full,  be  thy  counsellors. 
He  that  will  not  be  admonished  by  these,  shall  never 
be  satisfied  with  any  others.  He  that  refuseth  the  wheat 
will  be  but  choked  by  the  chaff. — Well  may  we  say  to 
this  one  Shepherd,  as  Peter  did — "  Lord  !  to  whom  shall 
we  go?  thou  hast  the  words  of  eternal  life."  (John,  vi. 
68.)  Other  writings  are  useful  in  their  order.  These 
only  are  the  rule  of  faith  and  life.' ' 

*  1  John,  ii.  I,  et  ali'i.  '  Diodati. 

^  Bp.  Reynolds, 


CH.XII.18.]         EXPOSITION   OF   ECCLESIASTES.  37*7 

Very  thankful  ought  we  to  be,  tliat  the  Book — the 
Book  of  God — is  a  portable  Book — containing  all 
that  is  necessary  to  "make  wise  unto  salvation"  (2 
Tim.  iii.  15)  in  so  small  a  compass.  There  is  wisdom 
in  the  limitation  as  well  as  in  the  fulness. — Each  of 
its  weighty  sayings  is  more  valuable  "  than  thousands 
of  gold  and  silver."  (Ps.  cxix.  72.)  Oh,  that  we  might 
come  to  its  study  with  a  more  vigorous  appetite  and  a 
more  fervent  love !  The  more  we  live  in  the  word, 
the  deeper  will  be  the  impression — the  more  glowing 
the  warmth,  the  more  fruitful  tlie  result. — There  will 
Ije  little  sense  of  lueariness  of  the  flesh,  when  the  spirit 
is  engaged  in  real  communion  with  the  Lord. 

13.  Let  us  Jtear  the  condusion  of  the  luhole  matter.  Fear 
God  and  keep  his  commandments ;  for  this  is  the 
whole  (duty)  of  man.' 

Here  is  the  nail,  which  the  great  Master  and  Proph- 
et of  his  Church  would  fasten  "  as  in  a  sure  place." 
The  Preacher  summons  us,  and  summons  himself  with 
us — to  hear  the  conclusion  of  the  whole  matter.  Two 
short  sentences  sum  up  the  whole — Fear  God,  and  keep 
his  commandments.  The  sentences  are  in  the  right 
order.  The  fear  of  God  is  the  hidden  principle  of 
obedience — not  of  nature's  growth.  It  is  the  work  of 
the  Spirit  in  the  heart  of  the  regenerate.  It  is  the 
covenant  promise,  securing  the  faithfulness  of  the  chil- 
dren of  God,  (Jor.  xxxii.  40.) — It  is  not  a  legal  prin- 

'  This  verse  begins  with  a  large  letter  —(as  Deut.  vi.  4) — as  Buxtorf 
remarks,  to  excite  the  more  attention. 


878  EXPOSITION   OP   ECCLESIASTES.  [CH.  XII.  13. 

ciple  of  terror  or  bondage,  but  the  genuine  spirit  of 
confidence — the  delicate  expression  of  filial  love  in 
the  heart  of  the  child  of  God — the  holy  fruit  of  for- 
giveness.' Here  we  walk  with  our  Father,  humbly, 
acceptably,  securely — looking  at  an  offended  God  with 
terror — but  at  a  reconciled  God  with  reverential  love. 
All  the  gracious  influences  on  the  soul — cherished  un- 
der the  power  of  the  Spirit — all  flow  out  in  godly /ear 
towards  him. 

This  true  evangelical  principle  is  fruitful  in  all 
practical  results.  Take  it  away  ;  and  what  remains, 
but  unbridled  license  to  "  walk  in  the  way  of  our  own 
hearts  ?  "  The  habit  of  godly  obedience  is  the  test  of 
the  principle.  For  "  The  man,  that  feareth  the  Lord. 
delighteth  greatly  in  his  commandments."  (Ps.  cxii.  1.) 
The  inner  principle  produces  the  outward  manifesta- 
tion. If  the  religion  is  not  expressed  in  the  literal 
terms  of  the  gospel,  it  fully  implies  them.  The  heep- 
ing  of  the  commandments — at  least  in  the  case  of  the 
disciples  of  the  Lord — primarily  regards  the  great 
commandment — "  to  believe  in  the  name  of  his  Son 
Jesus  Christ."^  The  gospel,  therefore,  is  not  obscured, 
even  when  the  terms  of  it  are  not  expressly  given  :  so 
that — rightly  understood,  we  fully  identify  the  free 
grace  and  spiritual  obedience  of  the  gospel  with  the 
more  legal  exhortation  to  fear  God,  and  Tmep  his  com- 
mandments. '  By  faith  in  God  the  heart  is  purified  to 
fear  and  love  God  ;  and  by  that  fear  and  love  it  is 
inclined  to  obey  his  commandment.'  "^ 

» Seo  Ps.  cxxx.  4.  ""  See  1  John,  iii.  23. 

^  Bp.  Reynolds. 


CH.  XII.  l.S.j  EXPOSITION   OF   ECCLESIASTES.  379 

'  Quitting  therefore  the  world  with  all  its  vanities, 
we  betake  ourselves  to  that,  which  alone  is  free  from 
vanity — the  fear  and  service  of  God.'  ^  These  two 
points — the  Preacher  pronounces  to  contain  the  ivhole 
of  man — not  his  duty  only,'^  but  his  ivhole  happiness 
and  business — the  total  sum  of  all  that  concerns  him 
— all  that  God  requires  of  him — all  that  the  Saviour 
enjoins — all  that  the  Holy  Spirit  teaches  and  works  in 
him. 

We  cannot  here  do  better  than  give  Abp.  Leigh- 
ton's  beautiful  summary  of  tJie  matter — '  After  Solo- 
mon had  made  his  discoveries  of  all  things  besides 
under  the  sun,  gone  the  whole  circuit,  and '  made  an 
exact  valuation,  he  found  all  beside  this  to  amount 
to  notliing  but  vanity  and  vexation  of  spirit.  The 
account  he  gives  of  all  other  things  was  only  for 
this  purpose,  to  illustrate  and  establish  this  truth  the 
more,  and  to  make  it  the  more  acceptable  ;  to  be  a  re- 
pose after  so  much  weariness,  and  such  a  tedious  jouj*- 
ney,  and  so,  as  he  speaks  there  (v.  10,  marg.)  a  word 
of  deliglit  as  well  as  a  word  of  truth  ;  that  tlie  mind 
might  sit  down,  and  quiet  itself  in  this  from  the  tur- 
moil and  pursuit  of  vanity,  that  keeps  it  busy  to  no 
purpose  in  all  other  things.  But  whereas  there  was 
emptiness  and  vanity,  that  is  just  nothing  in  all  things  j 
there  was  not  only  something  to  be  found,  but  all  in 
this  one — the  fear  of  God,  and  that  keeping  of  his  com- 
mandments, which  is  the  proper  fruit  of  that  fear.^  ^ 

'Bp.  Sanderson  on  chap.  vii.  1. 

"^  The  word  duty,  interpolated  by  our  translation,  is  a  needless  exple- 
tive, and  cramps  the  emphatic  comprehensiveness  of  the  phrase. 
'Abp.  Leighton  on  1  Pet.  ii,  17. 


380  EXPOSITION   OP   ECCLESIASTES.  fCII.  XII.  14. 

The  same  track  of  inquiry  had  been  traversed  by 
the  Patriarch  ages  before,  and  substantially  with  the 
same  result.  Successive  disappointments  had  given 
their  voice — "  It  is  not  in  me."  Where  then  is  the 
precious  treasure  to  be  found,  but  in  the  ways  of  God  ! 
"  Unto  man  he  saith — Behold !  the  fear  of  the  Lord, 
that  is  wisdom,  and  to  depart  from  evil  is  understand- 
ing." (Job,  xxviii.  12-28.)  Here  is  our  portion — our 
centre  of  rest.  The  more  heart  we  give  to  this  inter- 
esting research,  the  more  pleasure  we  shall  find  in  it. 

14.  For  Ood  shall  bring  every  work  into  judgment,  with 
every  secret  thing^  whether  it  he  good  or  whether  it  he 
evil. ' 

The  Book  naturally  ends  with  the  winding  up  of 
our  eventful  history — the  eternal  destiny  of  every  child 
of  man.  IIow  solemn  the  stamp  that  it  will  give  to 
the  conclusion  of  the  matter — the  blessedness  of  the  fear 
and  service  of  God  !  The  day  will  unmask  all.  All 
things — now  so   inexplicable — shall  be    made    plain. 

'  Coverdale's  versioa  of  the  conclusion  of  the  Book,  v.  9-14,  is  beaii- 
tiful  for  its  simphcitj.  •  'i  he  same  Preacher  was  not  wyse  alone  ;  but 
taught  the  people  knowledge  also.  He  gave  good  hede,  sought  out 
the  grounde,  and  set  forth  many  parables.  His  diligence  was  to  fynde 
out  acceptable  wordes,  right  Scriptures,  and  the  wordes  of  truetli. 
For  the  wordes  of  the  wyse  are  like  pricks,  and  nales,  that  go  thorow, 
wherewith  men  are  kept  together ;  for  they  are  geven  of  One  Shepherd 
onely.  Therefore  be  warre,  ray  son,  that  above  these  things  thou 
make  thee  not  many  and  innumerable  bookcs,  nor  take  dyverse  doc- 
trines in  hande,  to  weery  thy  body  with.  Let  us  hearo  the  conclusion 
of  all  things  Fear  God,  and  kepe  his  commandments,  for  that  toucheth 
all  men  ;  for  God  shall  judge  all  workes,  and  secrete  things,  whether 
they  be  good  or  evill.' 


(11L  XII.  14.1          EXPOSITION   OF   ECCLESIASTES.  381 

Solomon  had  propounded  many  dark  sayings  in  this 
book — many  things,  which  he  could  not  comprehend  * 
— much  that  seemed  inconsistent  with  the  holy  and  just 
character  of  the  Divine  Government — goodness  op- 
pressed, wickedness  triumphing.  All  these  ''hidden 
things  of  darkness  will  be  "  fully  "  brought  to  light " 
(1  Cor.  iv.  5),  when  "  the  Lord — the  righteous  Judge'' 
shall  bring  every  work  to  judgment,  and  good  and  evil 
shall  be  separated  for  ever. 

The  brighter  displays  of  the  Gospel  Revelation 
bring  the  Judge  before  us  in  all  his  glorious  and  un- 
speakable majesty.  God  is  the  Judge  in  the  person 
of  the  Divine  Mediator.  (John,  v.  22.  Acts,  x.  42  ; 
xvii.  31.)  "The  Great  White  throne"  is  raised  up. 
The  Judge  of  the  world  sits  thereon.  "  Before  his  face 
the  earth  and  the  heaven  flee  away,  and  no  place  is 
found  for  them."  The  dead — small  and  great — stand 
before  God.  The  books  are  opened  ;  and  another 
book  is  opened,  which  is  the  book  of  life.  The  dead 
are  judged  of  those  things,  which  are  written  in  the 
books  according  to  their  works.     (Rev.  xx.  11,  12.) 

Such  is  the  scene  of  majesty  unveiled,  and  shutting 
up  the  Revelation  of  God.  With  this  view  before  us 
— can  it  be  a  matter  of  indifference — whether  or  not 
we  be  the  true  servants  of  God — that  is  whether  or  no 
we  shall  spend  our  eternity  in  heaven  or  in  hell? 
This  will  be  no  judgment,  from  which  any  child  of 
man  can  hide  himself.  "  We  must  all  appear  before 
the  judgment-seat  of  Christ.     Every  one  of  us  shall 

-  Such  asch.vii.23,  24;  viii.  16,  17;  ix.  1-6;  etalia. 


382  EXPOSITION   OF   ECCLESIASTES.          [CH.  XII.  14. 

give  an  account  of  himself  unto  God."     (2  Cor.  v.  10  ; 
Eom.  xiv.  10-12.) 

Every  work — the  most  minute  or  the  most  important 
— from  the  first  movement  of  conscience  to  the  last 
breath  of  life — all  the  hidden  world  of  thought  in 
every  man's  bosom — hitherto  secret — known  only  to 
himself  and  to  his  Glod — all  the  principles  and  colour- 
ings of  action — every  secret  thing  of  every  sort — whether 
it  he  good  or  lohether  it  he  evil — whether  it  be  restrained 
or  indulged — sins  of  childhood  or  youth,  that  have 
passed  away  without  consciousness — every  moment — 
every  atom  of  our  sad  sorrows — of  our  defiled  services 
— all  will  be  found  there — at  that  day — safely  stored 
— nothing  missing.  If  this  picture  be  a  reality — Oh ! 
let  it  be  realized  with  a  deep  sense  of  our  immense  inter- 
est in  it !  What  a  restraint  would  it  bring  upon  our 
words  in  the  recollection,  "  that  every  idle  word  that 
men  shall  speak,  they  shall  give  account  thereof  in  the 
day  of  judgment !  "  (Matt.  xii.  36.)  What  a  stimulus 
to  self-denying  consecration  is  the  thought  of  the 
"  stewardship  "  with  which  Ave  are  invested — the  "  ac- 
count to  be  given  of  it" — and  the  awful  guilt  of 
"having  wasted  our  Lord's  goods"  in  the  indolent 
delusion  that  they  were  our  own!  (Luke,  xvi.  1,  2.) 
Whatever  refinement  may  be  mixed  with  selfish  indul- 
gence, it  will  be  found  to  have  carried  with  it  a  mass 
of  neglected  personal  responsibility.  The  day  will 
declare  it, — when  conviction  and  repentance  will  liave 
been  too  late — for  truly  this  is  the  day  of  the  reve- 
lation of  God's  righteous  judgment.  (Rom.  ii.  5.) 
Hypocrisy  shall  be  disclosed,  sincerity  shall  be  reward- 
ed, because  nothing  is  hidden  from  him.     All  other 


Oll.xir.  14.]         EXPOSITION  OP  ECCLE8IASTES.  383 

things  arc  vain.  But  it  is  not  vain  to  fear  the  Lord. 
''  They  that  do  good  " — their  works  will  follow  them 
to  heaven  ;  "  and  they  that  have  done  evil " — their 
works  will  hunt  and  pursue  them  to  hell. ' 

The  acceptance  in  that  day  will  be  proclaimed  in  strict 
accordance  with  the  Preacher's  admonition— /earm^ 
God^  and  keeping  his  commandments.  The  line  of  de- 
marcation will  be  sent  at  that  day — drawn  for  eternity 
— Ah !  sinner — There  will  be  no  covering — no  middle 
— doubtful  place— no  difi&culty  in  "  discerning  between 
the  righteous  and  the  wicked — between  him  that 
serveth  God,  and  him  that  serveth  him  not."  (Mai. 
iii.  18.)  The  boldness  of  delusion  will  melt  away  into 
deep,  dark  despair. — "  The  ungodly  shall  not  stand  in 
the  judgment ;  nor  sinners  in  the  congregation  of  the 
righteous."  (Ps.  i.  5.) 

xVnd  yet — while  men's  hearts  are  failing  them  for 
fear,  and  for  looking  after  those  things  that  are 
coming — Now — Christian — it  is  your  time  to  "  look 
up,  and  lift  up  your  head."  (Luke,  xxi.  26-28.)  The 
indescribable  solemnity  of  this  day  has  no  fear  for  you 
— It  is  your  day  of  unshaken  and  joyous  confidence. 
Those  secret  sins  which  are  set  before  your  God  "  in 
the  light  of  his  countenance  "  (Ps.  xc.  8)  are  screened 
from  the  claims  of  his  justice.  If  the  Omniscient  God 
lays  them  open — ''  the  Great  Iligh-Priest "  covers  them 
for  ever,  or  manifests  them  sprinkled  with  atoning 
blood. " — And  when  he  cometh  sitting  on  the  "  Great 
White  Throne,"  fear  will  find  no  place  there.     For  he 

^  Bp  Reynolds  with  John,  v.  28,  29.  1  Cor.  iv.  5. 
"  See  this  balance  as  the  stay  of  the  Christian  profession,  Heb.  iv. 
13.  14. 


384  EXPOSITION   OF   ECCLESIASTES.  [CH.  XII.  14. 

that  will  sit  upon  the  throne  is  no  other  than  he  that 
hung  upon  the  cross — and  will  not  the  sunshine  of  the 
cross  sweep  away  the  terror  of  the  throne?  Yes — 
Christian,  the  Saviour  will  be  the  Judge. — We  fear 
not — we  faint  not — In  the  assurance  of  his  "  coming 
quickly  " — we  respond  with  our  hearty  "  Amen." — So 
it  is  in  thy  promise — so  let  it  be  to  our  joy.  So  shall 
it  be  to  thy  glory ! 

"  Even  So,  come,  Lord  Jesus."    (Rev.  xxii.  20.) 


INDEX. 


Abercrombie,  Dr.  quoted,  233,  293 

Acceptable  words,  370.  373 

Adam's  Fall.  223,  224  238 

Adversity,  day  of,  201,  202 

Affliction,  70,  81,  85,  86,  170-179 

Ahab  referred  to,  298  n. 

Anjfelo,  Michael,  Life  ofj  Pref.  xiii. 

Anger,  187-189 

Anonymous  Kxposition,  93,  120 

Antoninus,  350  n. 

Apostacy,  danger  of,  317 

Archimedes,  285 

Arnold,  Dr.  114 

Augustine,  3,  3,  58,  59  n.  164,  223 


B 


Babbler  described,  303-305 
Bacon,   Lord,   Pref.  iv.  3,  3,  4,  46, 

58,   87  n.   97  n.    113,    121,    125, 

129,  199,  207,  216,  230,  231,258, 

296,  297,  299,  320 
Barrow,  Dr.  2,  117,  217,  315,  316 
Bateman's  Sermons,  334 
Baxter,  368 
Beasts,  life  of,  106 
Beveridge,  Bp.  214  n. 
Beza.  24,  30,  57,    115  n.    171.   225, 

304  n. 
Birth,  day  of,  7  >,  78,  173 
Blunted  tools,  301-303 
Body,  resurrection  of,  362 
Bonar's  Hymns,  170,  280 
Boston,  197 


Bradley's  Sermons,  364 

Brentias,  59,  153,  208 

Bunyan,  154,  166 

Burnet,  Bp.  321  n. 

Bonaparte,  Napoleon,  107 

Burns'  Life,  29  n. 

But  er,  Bp.  45  n.  87,  110  u.    146, 

188,  259,  260,  294,  S36 
Buxtorf,  377  n. 


Calcutta,  Bp.  of;  94 

Calvin,  65,  219,  225  n. 

Carpzov,  Pref.  xi.  n. 

Cartwr-glil,  45,  47,  228,  244,  311  n. 

Caryl  on  Job,  335,  363, 

Cecil,  59.  61,   112,   153,   157,  202, 
288,  371 

Chalmers.  Dr.  97  n.  126,  151,  290, 
301 

Chance,  283 

Character,  weight  oi;  289-291 

Charity,  incitement  to,     See  Liber- 
ality. 

Charnock,  73,   183 

Cheerfulness,  98.  101,  108 

Chesterfield,  Lord,  24,   25  n.  65, 
352 

Childhood,  vanity  of,  340 

Choheleth,   94,  95   n.    185,  186  u. 
245  n. 

Christian  baitings,  332,  333 

Cicero,  353.  360 

Clark,  Dr.  A   234  n.  320 

Coleridge,  314 

(385) 


386 


INDEX. 


Coming  of  the  Lord,  334 
Corruption  of  nature,  213-215,  265 

-268 
Cosmo  de  Medici,  Pref  xiii. 
Cotton,  Pref.  vii.  48,  72  n.  99,  115, 

123  n.  248,  257  n.  327,357   n. 
Coverdale,  226,  880  n. 
Covetousness,    118,   144r-152,  159- 

161 
Cowper,  24,  112 
Creation  of  man,  222,  248 
Cromwell,  321  n. 


D 


Dancing,  time  for,  81  n. 
Dark  days,  340-342,  359-360 
Dath^'s  Notes,  Pref  vii.  23  n.  121, 

254,  n.-256  n. 
D'Aubigne's  Reformation,  307 
Davy,  Sir  Humphry,   46,  47,  335, 

364 
Death,  victory  over,  242 

time  for,  77,  78,  241 

Desvoeux's  Dissert.  69 
Difficulties  of  Scripture,  Pref.  iii-vi. 

257 
Diodati,  158,  165, 171,  336,  373,  375 
Doway  Bible,  226  n. 
Durham,  185 


E 


Ecclesiastes,  Author  of  the  Book, 
Pref.  vii. 

authority  ofj  ib.  xi. 

difficulties  of,  ib.  vi.  vii. 

scope  and  end  of,  ib. 

xii.-xv. 

Edward  II.  298  n. 

VI.  311  n. 

Elwes,  John,  152  n. 

Envy,  113-115 

Eternity,  work  for,76,  160-163, 167 

Evans',  Archdeacon,  Scriptural  Bi- 
ography, 297  n. 


Faithfulness  of  promises,  323-326 
Faith,  exercise  of,  74,  75,  90 
Fear  of  God,  211,  257,  377,  379 
Ferguson's  Persepolis,  56  n. 
Fletcher,  95 
Fool,  description  of,  121,  307-309 

in  honour,  297-299 

Former  days,  190j 
Foster,  John,  135,  139 
Friendship,  125 
Frost,  Rev.  H.  163,  325 
Froude's  Historv  of  England,  321  n. 
Fuller's  Church  History,  321  n. 
Good  Thoughts,  115 


Fulness  of  time,  7-i 


Garrick,  152 

Geier,  Pref  iii.  n.  64  n.  69  n.  100, 

163,  194  n.  195,  214  n. 
Gesenius,  96  n. 
Goodwin,  Dr.  78 
Goads,  375 

Gordon,  Dr.,  life  of,  19 
Gospel  remedy,  93,  94,  101 
Graham.  Mrs.  I.  173  n. 
Grainger's  Exposition,  61,  63,  171, 

187,  245,  328  n. 
Grotius.  Pref  vii.  195  n. 
Guesses  at  Truth.  Pref  xii.  86.  261, 

313 


H 


Hale,  Sir  Matthew,  132 

Haliburton,  77 

Hall,  Bp.   45  n   48,  194,    216,   225 

n.  270 
Hall,  Rev.  R.  187 
Hallam,  A.  349,  350 
Hamilton,  Dr.  Pref.  xii.  xv.  46,  92, 

9.3,  149,  152,  361 
Happiness,  51,  71 

heavenly,  31,  32 


Hastiness,  187-289 


INDEX. 


387 


Hawkes,  Mrs  ,  Menioiis,  260 
Hearing  the  Word,  132-134 
Henry,  Pref.  xi.  xv.  29,  49  n.  53  n. 

67,  68.   107,  121,  130.  149,  150, 

159,  160,  161,  190,  192,  204,  327 
Herbert,  G.  296,  297 
HewistOD,  Rev.  W.  H.  3G1 
Hezekiah's  case,  9 1 
Holdeu,  Rev.  G.  Pref.  iii.  u.  iv.  n. 

vi.   xi.   n.   xiii.  xv.   20  n.  31  n. 

164  n.  194  n.  311  n.  358  n.  359, 

374 
Holy  Spirit  in  prayer,  135 
Hooker,  21,  101,  210,  219  n.  299 
Horace,  149  n. 
Home,  Bp.  24  u.  25  n.  31  n.  90  n. 

366 
Howard,  111 
Howe,  241 

Howson  and  Conybeare,  127  n. 
Human  ignorance,  45  n.  258,  259, 

334,  335 
Humility,  19,  210 


I 


Immortality  of  the  soul,  107,  363, 

364,  365 
Industry,  84,  276,  277 
Inheritance  secured,  80,  85 
Inspiration,  373 


Johnson,  Dr.  162 
Judgment,  day  of,  380,  384 
Jn  venal,  140  n. 


King,  blessing  of  good.  311 
evil  of  bad,  310 


Lampe,  PreC  vii.  38,  144  n. 
Latimer,  Bp.  383 


Lavater.    0  4,    65,    100,    101,    157, 

234,  251,  255,  257 
Layard's  Nineveh,  56  n. 
Leigh  ton.  Abp.   21  n.  51,  85,  136, 

214,  379 
Liberalitv,  incentive  to,  323,  327- 

330 
Light,  sweetness  of,  338,  339 
Lightfoot,  Pref.  ix.  n. 
Locke,  Pref.  iv.  97  n. 
Lorini  Comment.  Pref.  iv.  n.  36, 

58,  106  u.  213  n.  214  n.  264  n. 

318  n.  374 
Love  of  the  world,  365,  367 
Lowth,  Bp.  324  n.  374  n. 
Loyalty,  230-233,  320,  322 
Luther,   Pref   iii.   150  n.  223,  257, 

304  n.  307.  320  n. 
Lyra  Germanica,  27  n.  302,  317 


Macdonald,  65  n. 

MaroUe,  253 

Marriage,  blessing  of,  121,  284 

Marsh,  Rev.  Dr.  100 

Marty n,  Rev.  H.  26,  59,  207,  368 

Mather,  Cotton,  Essays  to  do  good. 

77.  327 
Mede,  130  n.  144  n. 
Melanchthon,  264  n.  278 
Merceri  Comment.  Pref  iii.  207  n. 
•  245  n.  330 
Ministers,  faithful,  283 
Mirage  of  life,  119  n. 
Money,  power  and  danger  of,  318 
Mouod.  Adolph,  Pref  v.  vi.  77 
Morbid  sorrow,  87,  86 
Mylne,   iX  51,  136.  256,  304,  321, 

322 


Nails,  375 

New,  nothing,  32-36 

Niebuhr.  65  n. 

Nisbet,  22  n.  126.  244,  251,  310 

Nobility,  312 

Nottidge.  Rev.  .1.  T.,  70  n.  76,  137 


388 


INDEX. 


Obedience,  happy,  235,  236 
Oblivion,  36,  37,  63 
Old  age,  354,  361 
Olney' Hymns,  109,  265 
Oppression,  110,  113,  145,  14*7 
Original  sin,  224,  227,  259. 


Pascal,  Pref.  iv.  31,  10  n.  226,  251 
Patience  of  God,  246 

spirit,  186 

Patrick,  Bp.  25  n.  116,  129  n.  158, 

164  n.  194  n.  359 
Patristic  interpretations,  Pref.  iii. 

X.  n. 
Pemble,  11  n.  65,  126,  155.  156 
Perthes,  F.  65  n.  262,  274,  275 
Pictorial  Bible,  161  n.  311  n. 
Pleasure,  48,  52 

. of  sin,  48 

Poll  Synopsis,  Pref.  iii.   n.  viii.  n. 

20  n.  97  n.  141  n.  147  n. 
Polycarp,  234 
Preacher,  Solomon,  1,  2,  ?> 
Preparation  of  heart,  135,  139 
Prosperity,  day  of,  197,  199 
Providence,  95.  96,  196,  198,  244, 

255 
Purpose  of  God,  73.  75,  239 


R 


Reynolds,  Bp.  Pref.  viii.  xv.  32,  41, 
44,  51,  53,  63,  71,  90,  92,  96, 
116,  119,  137,  138,  142.  193, 
194,201.207,  208,219,221,222, 
24G,  294,  312,  329,  346,  351, 
354,  356,  357,  358,  373,  376, 
378 

Righteous,  204,  207 

overmuch,  204,  207 

Righteousness,  defective,  170,  213, 
215 

Rosenmuller,  59  n.  20  n.  97 

Ruskin,  32  54  n.  86 


Sabbath,  299  n. 

Sanderson,  Bp.  23,  34,  116  n.  143, 

152  n.  172,  221,  342,  3^0,  379, 

310 
Saurin,  100  u. 
Savage,  Mrs.  86  n. 
Savanarola,  Pref.  xiii.  n. 
Scholefield,  Prof.  208  n. 
Scott,  Rev.  T.  Pref.  iv.  ix.  n.  xvl. 

27  n.  34,  49  n.  63  n.  80,  94,  116, 

127    150  n.   198,  241.  326  328, 

358,  369 

Sir  W.  58,  359 

Seneca,  51  n. 

Serran,  Pref  iii.  ix.    20.  36,  47.  51, 

104  n.  164  n.  264,  373 
Sewell's  Christian  Morals,  156 
Silence,  time  for,  86,  88 
Simeon,  Rev.  C.  94 
Sloth  described,    116,    117,    313, 

317 
Solomon's  declension,  Pref  x.  19, 


33,  52.  53 


recovery,  Pref.  x. 
raagnihcence,  55,  57 
wisdom,  20,  21,  369 
Proverbs,  369,  370 


South,    Dr.  3,  45  n.  133,  137,   191, 

193 
Speaking,  time  for,  88 
Spirit's  return  to  God,  298,  363, 

365 
Swinnock,  278,  370 


Taylor,  Bp.  Pref  iv.  v.  n.  28,  52, 
114.  135, 137,  140,  141, 152, 155, 
188;  195,  196,  216  n.  232,  236, 
249,  304,   306 

Dr.  Hebrew  Concordam 


23  n.  64  n.  236  n. 
Tersteegen,  27,  178 
Tongue,  evil  of,  304-306 
Trapp,  297  n. 
Trinity,  doctrine  of,  348 
Tupper,  349 


I 


INDEX. 


389 


Tweedie's,   Dr.    Lights  and    Slia- 
dows,  349  n. 


Unprofitableness  of  the  world,  21, 
93 


Vanity  of  the  world,  23,  31,   365, 
366 

Venn,  Rev.  H.  72  n.   78,  95,  132 
Voltaire,  Pref.  iv.  64,  77 
Vows,  139-144 


W 

"Walker's  Sermons,  249 
Walton's  Life  of  Hooker,  299  n. 
Wardlaw.   Pref   xv.  49,    74,   108, 

116  n.  138  n.  148, 155,  181,  242, 

297,  329,  358,  359  n. 
Watts,  Dr.  259 
Weep,  time  to,  80-83,  85 


Wesley,  Rev.  J.  Pref  xii.  94  n.  95  n. 

Rev.  C.  353 

Mrs.  344,  345,  352 


Whately,  Abp.  35.  87  n.  100  n.  113 
n.  121,  199,  206'  208,  209  n.  214, 
232,  257,  295,  314,  315,  336, 

Whitaker,  Pref  xiii.  xiv.  374  n. 

Wickedness,  overmuch,  209,  210 

Wilberforce,  49, 

Winchester,  Bp.  of.  Sermon,  94  n. 

Wisdom,  earthly,  44-47,  60 

overmuch,  208-212 

excellence  o^   Pref.  xiil 


194-196 
Witsius,  Pref  iv.  ix.   348,   349  n. 

350  n.  360  n. 
Woman  described,  222 
Wordsworth's  Sermon,  Pref.  v. 


Young,  26,  27,  352  n.  356 
Youth  encouraged,   337,  348-352, 
360 

warned,  342-348 

vanity  of,  346 


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